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DUKE 
UNIVERSITY 


GIFT OF 
Family of 
C. Merritt 


A ice 


“TREATISE 


é 
ei x . 
» - 


SELECTED FROM THE WORKS OF THE 


RECOMMENDATIONS. 


Theological Seminary, Andres 
July 9th, 1813. ° 

-THE Works of the Rev. Jonn Fraver have be 
greatly useful to the Church of Cxnisr in England al 
America. The Treatise on Keeping the Heart, we r 
gard as one of his most useful practical treatises. 
is appropriate to the present season of coldness | 
indifference on the part of many professors of religio 
and contains much that is important to all classes 
‘Christians. 

We are happy to. see a re-ptiblication of this litt 
treatise ; and hope that Societies, whose object is th 
charitable distribution of religious books, will intere: 
themselves in the circulation of this very seriot 
and instructive tract. We would cheerfully recon 
_ mend it to the attentive perusal of all, who feel it 1 
be important to “keep witha’ diligence their liearts, 
because “put of them are Me issues of life” 

eg E. PORTER. 
7 L. WOODS. 
M. STUART, 
/. Charlestown, July 12th, 1813. 
Dae JED. MORSE. 
© Boston, July 1th, 1813. 
E@cREMIN. — 


Div. S. 


“E Lb 


7 


PSRs 
f _ A TREATISE, §. ~ 


PROVERBS IY. 23. 


SHEEP THY HEART WITH ALL DILIGENCE, FOR OUT OF iF 
ARE THE ISSUES OF LIFE, 


Tue heart of man is his worst part 
before it be regenerated, and the best 
afterwards: it is the seat of principles, 
and the fountain of actions. The eye 
of God is, and théleye of the Christiag © 
ought to be, principally fixed upon it.” 
i The greatest difficulty in conversion, 
is, to win the heart fo God; and the— 7 


greatest yee Ee after conversion, me : 


_ Direction and b 
44S 4B Ste ies 


= Rah ae a 


i FLAVEL ON 


great work, are the scope and run of the 
text: wherein we haye 


I, An exhortation, ey thy heart 
with all diligence.” 


If. The reasowor tive ator 
t, “ For out of,it are the issues of life.’” 

In the exhortation I shall consider 

First, The matter of the duty. 

Secondly, The manner of perform- 
ing it. 

4. The matter of the duty: Keep thy 
heart. Heart is not here taken properly, 
for that noble part of the body, which 
philosophers call “ the: first that, lives, 
and the last that Pat Dat by heart, 
in a metaphor, the Seritore sometimes 
_ understands some particular noble facul- 

y_dy- of the soul. ° In Rom! i, 24. it is put 
for the understanding part 5. 
ish heart, that, is, their fo 
pee WES darken my F 
Aa for the memo 


tad iy my Log 


has f fn it, both the Tigh 


HF 


KEEPING THE HEART. fs] 


bianding, and the recognitions of the 
“memory; if our heart condemn us, that 
a , if our conscience, whose proper office 
‘it is to condemn. But here we are to, 
take if more generally, for the whole. 
soul, or inner man. What the heart i is. 
to the body, that the soul is to the man; 
and what health is to the heart, that ho- 
liness is fo the soul. The state of the 
whole body depends upon the soundness 
and vigour of the heart; and the ever. 
lasting state of the whole man upon the 
good or ill condition of the soul, 

By keeping the heart, understand tlie 
diligent and constant* use of all holy 
preserve the soul from, sin, and 
ntam its sweet and free communion 
with. od. Lavater on the text, will 
have he, word taken from a besie 


garrison, beset by many enemies with’ 


» 6 FLAVEL ON. 5 
4 
; 
y 
j 


out, and in danger of being betrayed by 
treacherous citizens within: in which 
danger the soldieys, upon pain of death, 
‘are commanded to watch; and though 
“the expression, Keep thy bent, seenis to 
put it upon us as our, work, yet it does 
not imply a sufficiency in us to do it. 
We are as able to stop the sun in its 
course, or to make the rivers run back. 
ward, as by our own skill and power to 


‘ . " 
rule and order our hearts. We may as 


well bé our own saviours, as our own 
keepers ; and yet Solomon speaks pro- 
perly enough, when he says, Keep thy 


_ heart; because the duty is ours, though 


the power be God’s. A natural man 
has no power; a gracious man has some, 
_ though not sufficient ; and what power 
“he has, depends upon the exciting and 
assisiins strength of Christ. Grace with. 
in us, is beholden te grace without 
» “Without me ye can do nothing,” 

"So much of the matter of 


7 , 4 John x. alia 


KEEPING THE HEART. “aN 


2, The manner of performing it, is, 
with all diligence. The Hebrew. is 
fery ‘emphatical ; keep, with all keep- 
a or, keep, keeps ; set double guards;, 
your hearts will be gone else. . This 
vebemency of expression, with which, 
the duty is urged, plainly implies how 
difficult it is to keep our heaits, how, 
dangerous to let them go. 

The reason or motive quickening tc 
this duty, is very forcible and weighty '. 
For out of the heart are the issues 0. 
life.” That is, the heart is the source 
of all vital operations ; it is the spring 
and original both of good and evil, as 
the spring in a watch that sets all the 
wheéls 2 motion. The heart is the 
treastiry, the hand and tongue but the 
shops; ong is in these, comes from 
phat e hand and tongue always be-. 

gin whiere the heart ends. setts, 
| fou ives} and the nena e ecute 5 


y & FLAVEL ON | 


good; and an evil man, out of the évil 
treasure of his heart, bringeth forth that 
which is evil: for of the abundance of 
the heart his mouth speaketh. 2 Sp. 
then, if the heart err in its work, these 
must miscarry in theirs; for heart er- 
rors are like the errors of the first con- 
coction, which cannot be rectified after- 
‘vards : Or like the misplacing and in- 
Certing of the stamps and letters in the 
Wess, which must cause so many errata 
Th all the copies that are printed. Oh, 
then how important a duty is that which 
is contained in the following 
Proposition. | The keeping and 
right managing of the heart in every 
condition, is the great business of a 
Christian’s life. | 
What the philosopher says of ree 
(Js as properly applicable to hearts 5 it is 
hard to keep them within any, bounds. 
God has set limits to them, yet Ts tre 
quently do they transgress not or 
bounds of grace and religion, | 


* Luke vi. 45, 


\ 
a 
KEEPING THE HEART. 9 | 


of reason and common honesty? This is \ 


that which affords the Christian matter 
ot labour, fear-and trembling, to his dy- 
fing day. It is not the éibnnisive of the 
iil that makes the Christian, for many 
a hypocrite can show as fair a hand as 
he; but the purifying, watching and 
right ordering of the heart; this is the 
thing that provokes so many sad com- 
plaints, and costs so many deep groans | 
and tears. It was the pride of Heze- 
kiah’s heart that made him lie in the 
dust, mourning before the Lord.* Tt 
was the fear of hypovrisy’s invading the 
heart, that made David ery, “ Let my 
heart be sound in thy statutes, that I be 
not ashamed:”+ It was the sad expe- 
rience he had of the divisions and dis- 
tractions of his own heart, in the service 


prayer, “Unite my heart to fear’ thy 
ame.”£ ie : ‘Wis 


a Ce: DORTES 
M a 26... } Psalm exis. 80, 


of God, that made him pour out the — 


ie 


* 


40 FLAVEL ON 


The method in which I propose to 
improve the proposition is this, 
_ Hirst, I shall inquire what the keep- 
ing of the heart suppeses and imports: 
Secondly, Assign divers reasons, why 
Christians must make this’ the Ly 


business of their lives. 


Thirdly, Point out those seasons 
which especially call for this babe si 


* 


in keeping the heart. y 
Fourthly, Apply the whole, mo 
First. Tam to consider what the keep- 

ing of the heart supposes and imports. 
"To keep the heart necessarily ‘sup- 

poses a previous work of sanctification, 
which has set the heart right, by giving 
it a new spiritual inclination; for as 
long as the heart is not set rick by 
grace, as to its habitual frame, 1 no means 
can keep it right with God. babe as: ihe 

poise of the unsanctified hi ur w 

braseee and. moves it in all its 

| ae and | as be : 


KEEPING THE HEART. 44 


Man, by creation, was of one con- 
stant, uniform frame of spirit, held one 
giraisht and even course; notone thought 
or faculty was disordereds his mind . 


WA 


* 


had a perfect knowledge of the requir e 


ments of God, his will a perfect com: 
pliance therewith ; all his appetites and 
powers stood in a most obedient subor- 
‘dination. 

Man, by degeneration, is become a 
most disordered and rebellious creature, 
opposing his Maker, as the First Cause, 
by self-dependence ; as the Chief Good, 
by self- love ; ; as the Highest Lord, by 


ot 


self-will 5 Pind: as the Zieh End, by self- . 


seeking. Thus he is quite jicawdeaaly 
and all his actions are irregular. His 
once illuminated understanding, is now 
clouded with ignorance ; his once com- 
plying will is now full of rebellion and 
stu bbornness; his once subordinate pow- 


ers » have. now cast off the dominion, of 
6 ppenor faculties. — But. a) regen-- 


12 FLAVEL ON 


again; sanctification being as the’ al 
ture expresses it,* the renovation of the 
soul after’ the image of God, in which 
self-dependence is removed by faith; 
self-love, by the love of God; self. will, 
by subjection and obedience to the will 
of God; and self-seeking, by self-de- 
nial. The darkened understanding is 
again illuminated,t the refractory will 
sweetly subdued,t the rebellious appe- 
tite gradually conquered.j Thus the 
soul which sin had universally depray- 
ed, is by graee restored. This being 
presupposed, it will not be difficult to 
<i apprehend, what it is to keep the heart, 
which is nothing but the constant care 
and diligence of such a renewed man, 
to preserve his soul in that holy frame 
io which grace has raised it. For 
though grace = in a — aber 


ah 38: Rs } Eph. i. 18. 


Q Rom. vi. 7. “! a : 


KEEPING THE HEART. 43 


etually disecomposes it again; so that 
en a gracious heart is like a musical 
nsérument, which, though it be exactly 
uned, a small matter brings out of tune 


me 


nd it will need setting again, before 
nother lesson can be played upon it. 
gracious hearts are in a desirable 
ame in one duty, yet how dull, dead, 


another! ‘Therefore every duty needs a 
articular preparation of the heart. “If 
thou prepare thine heart and stretch 
out thine hands toward him,”* &e. .To 
keep the heart then, is carefully to pre- 
serve it from sin which disorders it; 
and maintain that spiritual and gracious 
frame, which fits it for a life of commu- 
nion with God. a 

This inéludes‘in it six ‘tectbene 
1. Frequent observation of the frame 
f the heart. Carnal and al Per- 

3 take no heed to this 5 i oe cannot 


ae * Job xi. 13. 


gain; yea, hang it aside but a little, _ 


and disordered, when they come to— 


| 
p 
a 
4 


it FLAVEL ON 


be brought to confer with their owa 
hearis: there are some people whe 
have lived forty or fifty years ingthe 
world, and have had searcely one hour’s 
discourse with their own hearts. It is 
a hard thing to bring a man and himself 
together upon such business ; but saints 
know those soliloquies to be very salu-| 
tary. The heathen could say, “the 
soul is made wise by sitting still in qui-| 
etness.” Though bankrupts care not 
to look into their books of account, yet 
upright hearts will know whether they 
go backward or forward. “I commune 
with mine own heart,” says David:* 
The heart can never be kept, until its 
case be examined and understood. 

2. It includes deep humiliation for 
heart evils and disorders; thus Heze- 
kiah humbled himself for the pride of 
¥ his heart.t Thus the people were or- 

dered to spread forth their hands to God 
in prayer, realizing the Plagne of their 


* Psalm xxvii. 6. £2 chr 


KEEPING THE HEART. 45 


ywwn hearts.* Upon this account many 
m upright heart has been laid low be- 
ore God: « O what an heart have IP? 
Saints have in their confessions pointed 
it the heart, the pained place: ‘ Lord, 
ere is the wound.’ It is with the heart 
vell kept, as it is with the eye; ifa 
mall dust get into the eye, it will ne- 
er cease twinkling and watering till it 
as wept it out: so the upright heart 
annot be at rest till it has wept out its 
roubles and poured out its complaints 
efore the Lord. 

3. It ineludes earnest supplication 
nd instant prayer for purifying and 
ectifying grace, when sin has defiled 
nd disordered the’ heart. Cleanse 


hou me from seeret faults.”+ |“ Unite 


ny heart to fear thy name.”{ Sainis 
lave always many such petitions de- 
ee before the throne of God’s 


gs viii. 38, t Psalm xxx. 12. . + Psalm 


3 this i is the thing which is most 


4 


46 FLAVEL ON 


pleaded by them with God, When they 
are praying for outward mercies, per- 
haps their spirits may be more remiss ; 
but when it comes to the heart’s ease, 
they extend their spirits to the utmost, 
fill their mouths with arguments, weep 
and make supplication : ‘ O for a better 
heart! O for a heart to love God more! 
to hate sin more ; to walk more we 
with God. Lord, deny not to me su 
a heart, whatever thou deny me: give 
me a heart to fear thee, to love and de- 
light in thee, if I beg my bread in deso- 
Jate places.” It is observed of an emi- 
nent saint, that when he was confessing 
sin, he would never give over confess- 
ing until he had felt some brokenness of 
heart for that sin; and when praying 
for any spiritual merey, would never 
give over that suit, till he had weir iil 
some relish of that mercy, i, 
4. It includes the’ imposing iif : 
engagements upon ourselves to Awa 
more os with God, and 


KEEPING THE HEART. _ 47 7 


decasions whereby the heart may be in- 
duced tosin. Well advised and deli- 
berate vows, are, in some cases, very 
useful to guard the heart against some 
special sin. “I have made a covenant 
with mine eyes,” says Job.* By this 
means, holy men have overawed their 
souls, and preserved themselves from 
defilement by some ar heart cor- 
ruptions. 

’ 5. It includes a constant and holy 
jealousy over our own hearts. Quick- 
sighted self-jealousy is an excellent pre- 
servative from sin. He that will keep 
his heart, must have the eyes of his soul 
awake and open upon all the disorderly 
and tumultuous stirrings of his’ vaffee- 
tions ; if the affections ‘bess loose. 
the passions be stirred, the soul m 
Biscover it, and suppress them before 
they get to a height. ‘O my soul, 
™ Shoe well in this ? my tomaltuows 


2 ick ae : 7 
*2 ie takt 5 CD) 


ys 


18. FLAVEL, ON 


thoughts and passions, where is your 
commission ?? Happy is the man that 
bbs feareth always.* By this fear of 

he Lord it is that men depart from evil, 
shat off security and preserve them- 


- selves from iniquity. He that will keep | 


his heart, must eat and drink with iear,} 
rejoice with féar,} and pass the whole 
time of his sojourning here in fear.|] | 
All this is little enough to ae the | 
heart from sin. | 

6. It includes the realizing of God’s _ 


"presence with us, and setting the Lord, 


always before us. This the people of 
God have found a powerful means .of 
keeping their hearts upright, and awing 
them from sin, When the eye of our. 


fai ith is fixed upon the eye of God’s 


omniscience, we dare not let out our 
thoughts and affections to vanity. Holy 

Job dunt not suffer his heart to yield 
to an impure, vain thought ; and what 
was it that moved him to so great cirs 


* Proy. xxviii. 14. tT 1 Cor. x, 31, are P. ; 
ii. 11.) 1 Peter i. 17, eee 


in 
i. | 


oe a —— 


A 
KEEPING THE HEART. _ tg \ 


eumspection ? He tells us,* Doth 
not He see my ways, and count all my 
steps ?” 

In such particulars as these, do me: 
cious souls express the care they have 
of their hearts. They are careful to | 
prevent the breaking loose of their cor- 
puptions in times of temptation; careful 
to preserve the sweetness and comfort 
they have got from God in any duty. _ 
This is the work, and of all.worksin — 
religion it is the most difficult, constant, 
and important work. . 

4. It is the hardest work. | Heart. 
work is hard work indeed. To shuffle 
over religious duties with a loose and 
heedless spirit, will cost no great pains; 
but to set thyself before the Lord, and 
tie up thy loose and vain thoughts to a 
nstant and serious attendance upon. 
im; this will cost thee something. Tu ' 
aim a facility and dexterity of language 
in} nyer, and put thy meaning into, apt 


a 


t ee a te 


& 


Ya: . 
ee * Job xxxi. 4. #. sh ze: 


f 


is 


, 


3 ing of the heart is a work that is neve 


20 FLAVEL ON 


anu decent expressions, is easy; but te 
get thyheart broken for sin, while thou 
_art confessing it ; melted with free grace, 
while thou art blessing God for it; to be 
really ashamed and humbled through 
the apprehensions of God’s infinite ho- 
liness, and to keep thy heart in this frame, 
not only in, but after duty, will surely 
cost thee some groans and pains of soul. 
To repress the outward acts of sin, and 
compose the external part of thy life in 
a laudable manner, is no great matter ; 
even carnal persons, by the force of 
common principles can do this: but 
to kill the root of corruption within, to 
setand keep up an holy government over 
thy thoughts, to have all things lie 
straight and orderly in the heart, this is 
not easy. 

2, Itisa constant work. 'The keep} 


done till life be ended. There is no tim: 
or condition in the life of a Chris jan, 
which will suffer an intermission of 


: bai 
i 3 ‘ 
aa eS th 
r~\ ¢ 


* KEEPING THE HEART. 24 is 


work. It is in keeping watch over our” 
hearts, as it was in keeping up Moses’ 
hands, while Israel and Amalek wer 
ichting.* No sooner do the-hands of ; 
Moses grow heavy and sink down, than 
Amalek prevails. Iniermitting the watch \ 2 
over their own hearts for but a few | 
minutes, cost David and Peter many a 
sad day and night. i 

3. It is the most important business” _ 
of a Christian’s life. Without this Weer’ 
ave but formalists in religion: all our 
professions, gifts, and duties signify 
nothing. “‘ My son give me thine heart,” 
is God’s request.+ God is pleased to 
eall that a gift, which is indeed a debt; 
he will put this honour upon the crea- 
ture, to receive it from him in the way 
of a gift; but if this be not given him, 
he regards not whatever else you bring 
to him. There is only so much of 
orth in what we do, as there is of 
wt in it. Concerning the heats God 
US Xvii. 12. f{ Prov. xxiii. 26 


. 


> 


22 FLAVEL ON 


“seems to say, as Joseph of Benjamin, 
“Tf you bring not Benjamin with you, 
‘you shall not see my face.” Among" 
the heathen, when the beast was cut 
up for sacrifice, the first thing the priest 
looked upon, was the heart, and if that 
was unsound and worthless, the sacri- 
fice was rejected. God rejects all du- 
ms (how glorious soever in other re- 

spects) which are offered him without 
a heart. He that performs duty with- 
out a heart, that is, heedlessly, is no 
more accepted with God, than he*that 
performs it with a double heart, that is, 
hypocritically.* : 

Thus [ have briefly considered: what 
the keeping of the heart supposes and 
imports. I proceed 
_ Secondly. ‘To assign divers reasons 
why Christians must eae this ns. ag 


business of their lives. 


The impor tance and necessit; it) \ of ma. 


king sd our great business, wi 


. sie eee. 
* Isaiah Ixvie 3h ye) Co 
wors 


KEEPING THE HEART. 23 


astly appear from several congidera 
ions. 

4. The glory of God is much con- 
erned. Heart-evils are very provoking — 
vils to the Lord. The schools cor- 
ectly observe, that outward sins are 
‘sins of great infamy”; but that 
eart sins are “sins of deeper guilt.” 
low severely has the great God de- 
lared his wrath from heaven against 
eart-wickedness! The great crime for 


rhich the old world stands indicted, 


_ heart-wickedness. “God saw that 
rery imagination of their hearts, (was 
nly evil and that continually 37% for aa 
hich he sent the most dreadful judg. ee 
ents, that was ever execuied since time 
scan. We find not. their murders, 
lulteries, blasphemies, (though they 
eve defiled with these) particularly al- 
ed against them; but the evils of 
t hearts. That bs which God was 
eed, as to give up his eed 


* 
‘ * Gen. yi. 57. 


24: FLAVEL ON 


inheritance into the enemy’s hand, was 
the evil of their hearts. “O Jerusalem, 
_ wash thine heart from wickedness, that 
thou mayest be saved; how long shall 
thy vain thoughts jodie within thei ak 
Of the wickedness and vanity of thei: 
thoughts, God took particular notice ; 
and because of this, the Chaldeans must 
come upon them, “ as a lion from his 
thitket, and tear them to pieces.” Foi 
. the sin of thoughts it was that God threw 
down the fallen angels from heaven, anc 
still keeps them in “everlasting chains’ 
to the judgment of the great day; by 
which expression, is not obscure!y inti. 
mated some extraordinary judgment t 
which they are reserved ; as prisoner: 
that haye most irons laid upon them 
may be supposed to be the greates 
malefactors. And what was whew 
Spiritual wickedness. Merely heart 
evils are so provoking 16 God, that fo 
; them he rejects with indignation re 


‘. 
* Jer. iv. 14. fdetiv.7 , 
ea = 4 


KEEPING THE HEART. 25 
vi 


duties that some men perform unto him. 
“He that killeth an ox, is as if he slew 
a man; he that saerificeth a lamb, as if 
he cut off a dog’s neck; he that offer- 
eth an oblation, as if he offered swine’s. 
blood; he that burneth incense, as if he 
blessed an idol.”* In what words could 
the abhorrence of a creature’s actions 
be more fully expressed by the holy 
God? Murder and idolatry arellnot 
more vile in his account, than their sac- 
rifices, though materially such as him. 
self iaiihind. And what maile their 
sacrifices so vile ?) The following words 
inform us: “Their soul delichteth in 
their abominations.” 

Such is the vileness of miere heart 
sins, that the scriptures sometimes: inti- 
mate the difficulty of pardon for them. 
The heart of Simon Magus was not 
right, he had base thoishis’ of God, and 
of the things-of God: the apostle bade 
nim, ¢ pprpent and pray, if perhaps the 


Te. 
oa 


* Isa. xvi. 3. ee ix 


en  o 


oe rs 
ea, 


(ae ee te 
} 


26 . FLAVEL ON 


thoughts of his heart might be forgiven 
him.”* © then never slight heart evils! 
for by these God is Sichly wronged and 
provoked: For this reason let every 
Christian make it his work, to keep his 
heart with all diligence. 

2. The sincerity of our profession 
much depends upon the care we exer- 
cise in keeping our hearts. Most cer- 
tainly, that man, who is careless of the 
frame of his heart, is but a hypocrite in 
his profession, however eminent he be 
inthe externals of religion. We have a 
striking instance of this in the history of 
Jehu. “But Jehu took no heed to walk 
in the ways of the Lord God of Israel 
with his heart.”+ The context gives an 
account of the great service performed 
by Jehu, against the heuse of Ahab an 
Baal, and also of the great temporal re 
ward given him by God, for that service?’ 
even ow his children, to the 1 urth 


KEEPING THE HEART. 27 


Israel. “Yet in these words Jehu is cen- 
sured for a hypocrite: though God ap- 
proved and rewarded the work, yet he 
abhorred, and rejected the person that 
did it, as hypocritical. Wherein lay 
the hypocrisy of Jehu? In this; he 
took no heed to walk in the ways of the 
Lord with his heart ; that i is, he did all 
insincerely and for elfish ends: And 
though the work he did was materially 
good, yet he not purging his heart from 
those unworthy selfish designs in domg 
it, was a hypocrite. And though Si- 
mon Magus appeared such a persen, 
that the apostle could not regularly re- 
ject him ; yet bis hypocrisy was quickly 
discovered. Though he professed piety, 
and associated himself with the saints ; 
e was a stranger to the mortification of 
jeart-sins. “ Thy heart is not right 
With God.”’* It is true, there is great 
fference between Christians themselves 
in their diligence and. dexterity | about 


- 7 ? Acts yiii. 2%. 


i. ase 


28 FLAVEL ON-* 


heart-work ; some are more conversan 
with, and more successful in it than 
others: but he that takes no heed to his 
heart, that is nct careful to order it aright 
before God, is but a hypocrite. . * And 
they come unto thee as the people com- 
eth, and they sit before thee as my 
people, and they hear thy words, but 
they will not do them: for with their 
mouth they show much love, but, their 
heart goeth after their covetousness.”’*| 
Here was a company of formal hypo, 
erites, as is evident from that expres- 
sion, as my people; like them, but not of 
them. And what made them so? Their 
outside was fair; here were reverent 
postures, high professions, much seem- 
ing delight in ordinances; “ thou art 
to them as a lovely song :” yea, but f 
all that, they kept not their hearts wi 
God in those duties; their hearts were 
commanded by their lusts, they went 
afier their covetousness. Had ‘sage bee 
* Bzek. xxxiil. 31. pee 
a cy se % ; 


=. 
ba ee 
Roedcch 
+> 


“ KEEPING THE HEART. - 29 


their hearts with God, all had been 
well; but not regarding which way 
their hearts went in duty, there - NaS, the 
essence of their hypocrisy. 

_ If any upright soul should henée in- 
fer, <I ama hypocrite too, for many ~ * 
times my heart departs from God in 

; 


duty ; do what 1 can, yet I cannot hold 
it close with God ;? I answer, the ver A 
objection earries in it its own solution. a 
Thou sayest, ‘do whatL can; yet Ican- 
ee keep my heart with God.’ Soul, if .— 
ou dost what thou canst, thou hast the 

blessing of an upright, though God sees 
good to exereise thee under the afflic- 
tion’ of: a discomposed heart. 

+ There still remains somepwildness in 
the thoughts and fancies of the best, to 
umble them ; but if you find a care be- 
oe to prev ent sais and open 


mil sorrow afterwards ; you find enoug igh 
a al you ~ the chau eof reign a 


Sy Bae 


BO. FLAVEL ON =" 


hypocrisy. This precaution is see 
partly, in laying up the word in thy 
_ heart, to prevent them. “ Thy wo 
have I hid in mine heart, that I might 
not #in against thee.”* Partly in your 
- endeavours to engage your heart. 6 
_ God;} and partly in bégging prevent- 
ing gra er God, in your commence- 
ment of Iti isa good sign to ex- 
reise iB abe. . And it is an 
evidence of * uprighiness, to oppose these 
. sins in their first vise.| I hate vai 
thoughts?” <« ihe, spirit lusteth may, 
the flesh.’’§ : also overs the 
uprighiness of thy heart.. Jf with"Hez- 
ekiah thou art humbled for the evils of 
thy heartyythou hast no reason, from 
those disorders, to question the integrity 
of it; but to suffer sin to lodge or 


in the heart, to let thy heart habitua 
. and uncontrolledly wander from God, is 
asad, a dangerous aynpiam eis See 


“2 * Psalm cxix. 11° i. xxx, 21. “spot ot 
“36,57. i Psalmexix. 113. § eae A 


¢ nv 
“6 
5 ey 
7 oe” * 
Sa Ay tel 
aa 


KEEPING THE HEART. 34 


3. The beauty of our conversation 
wises from the heavenly frame of our 
spirits. ‘There is a spiritual lustre and 
beauty in the conversation of saints. 
‘« The righteous is more excellent than 
his seielibour ;”? saints shine as the lights 
of the world; but whatever lustre and 
beauty is in their lives, comes from the 
excellency of their spirits : atthe candle 
within puts lustre upon the lantern in 
which it shines. It is impossible that a 
onan and neglécted heart should 

yer produce well ordered conversation: 
and since (as the text observes) the is- 
sues or streams of life flajv out of the 
heart as their fountain, it must follow, 
that such as the hezvt is, the life will be. 
Hence 4 Peter ii. 12.. “Abstain from 


mest,” or beautiful, as the Greek word 
ports. So Isaiahiv.7. Let the 
ked forsake his way, and the un- 
ous man his theughts.” His way, 
the course of his life; his 


shly lasis—having your conversation. 


ee ei el 


J 


majtet, I speak: of the things which ] 
ave we my tongue is as the pen 


_ ——— —_-w nr 
32 / PLAVEL ON | 


ob 4 
thoughts, the frame of his-heart: an 
therefore since the course of his life 
lows from his thoughts, or the fram 
of his heart, both, or neither will b 
forsaken. ‘The heart is the source o 
all actions ; these ‘actions are virtuall 
and radically ones in our thoughts 
these thoughts being ohce made up int 
affections Mare quickly ma 
suitable actions. If he bear be wicked 
ed, then, as Christ says, Matt. xv. 49: 
“Out of the heart proceed evil thought 
murders,” &e. Mark the order : ‘first, 
- wanton or revengefulthoughts; then un- 
‘ elean, or mapicral practices. And if 
the heart be holy, then itis as with Da- 
vid. My heart is inditing a good 


a ready writer.” tees is a life ri 
beautified with good works, some ready 
ogee I will speak of the shia 

ae have hades : Sea mn 3 


f 
* "Psalm a i = 2 ae A 
: ae 

‘— 


eart is inditing ; both proceed from 
ie heavenly frame of his heart. Put 
ve heart in frame, and the life will 


rery difficult to discern, by the per- 
ormances and converse of Christians, 
hat frames their spirits are in. ‘Take 
. Christian in a good frame, and how 
erious, heavenly and profitable, will 
1is conversation and religious exercises 
6: What a lovely companion is he dur- 
ng the continuance of it! it would do 
my one’s heart good to be with him at 
ach a time. “The mouth of the righ- 
eous speaketh wisdom, and his tongue 
alketh of judgment, the law of his Goa 
s in his heart.””* When the heart is up 
vith God, and full of God, how dexter- 
isly will he insinuate spiritual dis. 
jurse, improving every oceasion and 
ri vantage to some heavenly purpose! 


ag be the reason that the dis. 


® Bin xXxxvil. 30, St. 


nickly discover that it is so. Itis not . 


w words then run to waste.» And | : 


; Es 
KEEPING THE HEART. 33 r \ 


34 ' SLAVEL ON” 


' epurses and duties of luge 
are become so frothy and unprofitable 
their communion both with God and witl 
one another, becomes as a dry stalk 
but this, their hearts are neglected 
Surely this must be the reason of it, an 
it is an evil greatly to be bewailed, 
Thus the attracting. beauty that w 
' wont to shine from the conversation ‘o 
the saints, upon the faces and con- 
. sciences of the world, (whieh if it did 
not allure, and bring them in love with 
the ways of God; at least left a testimony 
in their consciences, of the excellency 
of those men, and of their ways,) is in 
a great measure lost, to the unspeaka- 
ble detriment of religion. ‘Time was, 
when Christians conducted in such a 
manner, that the world stood gazing 

them. Their life and language were o: 

a str ain from those of others, tt } 


Pecoiues they came. — ~ Bat 
vain speculations and fruit 


KEEPING THE HEART. 35 


ersies have so much obtained, and 
eart-work, practical godliness, is so 
uch neglected among professors, the 
ase is sadly altered: their discourse is 
eeame like other men’s, if they come 
mong you now, they may “ hear every 
gan speak in his own language.” And 
have little hope to see this evil redress- 
d, and the credit of religion repaired, 
ill Christians do their first works, till 
hey apply again to heart work: when 


he salt of heavenly-mindedness is cast 


nto the spring, ihe streams will run more 
lear, and more sweet. 

4, The comfort of our Souls mucti 
lepends upon the keeping of our hearts; 
or he. that is negligent in attending te 
vis own heart, is, ordinarily, a great 
anger to assurance, and the comforts 


36 FLAVEL ON 


sures you, by witnessing your adoptie 
directly, without them ; then you mig 
be careless of your hearts, yea, sural 
gers to them, and yet no strangers | 


comfort: but since both seripiure an 


experience confute this, 1 hope you wi 
never look for comfort in this unser 
tural way. I deny, not that it is tl 
work and office of the Spirit to assu 
you; yet I confidently affirm, that 
ever you attain assurance, in the ord 
nary way wherein God dispenses it, ye 


must take pains with your own heart 


You may expect your comforts upc 
easier terms, but 1 am mistaken if ev 
you enjoy them upon any other: gi 
all diligence ; prove yourselves ; this 
the scriptural method. A distinguishe 
writer, in his treatise on the covena 
tells us, that he knew a Christian, w 
in the infancy of his Christianity, so v 
_ghemently panted after the infallible a 
surance of God’s love, that for a, oa 
time togeger he earnestly desired son 


KEEPING THE HEART: ay s\ 


voice from heaven; yea, sometimes 
walking in the solitary fields, earnestly 
lesired some miraculous voice from the 
ees and stones there: this; after many 
lesives aid longings, was dénied him 3 
but in time a better was afforded, in tha 
ordinary way of searching the word and. 


his own heart. An instance of the like | 


nature, another learned person gives us; 
of one that was drivea by temptation 
upon the very borders of despaift} at 
last, being sweetly settled and assured; 
one psc him how he attained it; he 
answered, “Not by any extraofdinary 
revelation, but by subjecting my under: 
standing to the seripttzes, and compar- 


tion; and he witnesses in two ways. 
a way is, objectively, that is, by pro- 


: re the conditions of the promise 5 3 sand 
h E Spirit, and his graces in us, “are 


nll one: the Spirit of God dwelling’ in 


ie 4 


ing my heart with them.” The Spirit, | 
ndeed, assures by witnessing dur adop- 


tlucing those graces in our souls, which 


| 


' 


q 


38 FLAVEL ON + rs 


us, is a mark of cur adoption. No 
the Spirit can be discerned, not i 
essence, but in his operations; and 
diseern these, is to discern the Spirit 
and how these can be discerned, with 
out serious searching and diligent watcl 
ing of the heart I cannot imagine. Th 
other way of the Spirit’s witnessing i: 
effectively, that is, by irradiating the sou 
with a grace-discovering light, shinin 
upon his own work; and this, in orde 
of nature, follows the former work ; h 
first infuses the grace, and then open 
the eye of the soul to'see it. Now, sine 
the heart is the subject of that infuse 
grace, even this\way of the Spirit’s wit 
nessing includes the necessity of care 
--fully keeping our own hearts. For, 
- 4,, A neglected heart is so confuse 
and dark, that the little grace which 
in it, is not ordinarily discernable; th 
most accurate and laborious: Christian 
find it very difficult to diseover the ii 
and genuine workings of the: 7 


: 


KEEPING THE HEART. 39 


eit hearts. How then shall the Chris- 
jan who is comparatively negligent. 
bout heart-work, be ever able to dis- 
over grace? Sincerity, which is the 
hing sought, liesin the heart like a 
mall piece of gold on the bottom of a 
iver; he that would find it must stay 
ill the water is clear, and then he will 
ee it sparkling at the bottom. That 
he heart may be clear and settled, how 
auchpains and watching, care and dili- 
ence, are requisite ! 

2. God does not usually indulge ne- 
ligent souls with the comforts of assur- 
ape ; he will not so much as seem to 
atronise sloth and carelessness. He 
vill give assurance, but it shall be in 
lis own way ; his command hath united 


ur care and comfort together; these — 


re. mistaken who think that assurance 


aany times have they looked as 


om 


na ‘e af 5: s . 
Mase 5, 


may be obtained without labour. Ah! 


of Got spent in heart-examination ! » 


40 FLAVEL. ON 


the word, and then into their hearts' 
Sometimes they thought they diseoveres 
sincerity, and were even ready to dra\ 
forth the triumphant conelusion of assu 
ance; then comes a doubt they cann 
gesolve, and destroys it all: many hope 
and fears, doubtings and reasonings 
they have had in their own breasts, be 
fore they arrived at a comfortable set 
ilement, But suppose it possible for : 
eareless Christian to atfam assurance 
yet it is impossible for him long to re 
fain it; for it is a thousand to one, 1 
those whose hearts are filled with th 
joys of assurance, long retain those.} joys 
unless extraordinary care he used. 2 
little pride, vanity or carelessness, wil 
dash te pieces all that for which the 
“have been a long time labouring, i i 
jany a weary duty. Sinee, thea, t 
joy of our life, the comfort of our sina 
rises and falls with our diligence i in thi 
- work, keep your heart with all diligence 
5. 'The improvement of our grec 
depends on the keeping of our heart 


6 — 


KEEPING THE HEART. 44 


{ never knew grace to thrive in a care- 
less soul. The habits and roots of grace 
are planted in the heart; and the cena 
they are rooted there, the more flourish- 
ing grace is. In Eph. iii. 17, we read 
of being “rooted” in grace ; grace in the 
heart, is the root of every gracious word 
in the mouth, and of every holy work 
in the hand.* It is true, Christ is the 
root of a Christian, but Christ is_ ~ 
originating root, and grace a root orig 
uated, planted, and influenced by Ohiet: 5 
accordingly, as this thrives under divine 
influences, the acts of grace are more 
or less fruitful, or vigorous. Now in 
a heart not kept with care and dili- 
gence, thes fructifying influences are 
stopt and cut of, multitudes of vanities 
break in upon it, aud devour iis strength 5 
the heart is, as it were, the inclosure, 
in which multitudes of thoughts are fed, 
@ \ ery day 5 3 a gracious, heart diligently 


¢ 


| 
Xe 
. Sa. #4 


4a FLAVEL ON 


God ina day. “How precious are thy 
thoughts unto me, 0 God! how gveat is 
the sum of them! If I should coun 
them, they are more in number than the 
sand: when I awake, [ am still with 
thee.”* And as the gracious heart nour: 
ishes them, so they refresh and feast the 
heart. « “‘ My soul is filled as with mar. 
row and fatness while I think upon 
thee,”} &e, But in the disregarded 
heart, multitudes of vain and foolish 
thoughts are perpetually working; and 
drive out those spiritual thoughts of God, 
by which the seul should be refreshed., 
Besides, the careless heart profits nothing 
by any duty or ordinance it performs or 
attends upon, and yet these are the con. 
duits of heaven, whence grace is water- 
ed, and made fruitful. A man may go 
with a heedless spirit from ordinance 
ordinance, abide all his days under th 
choicest teaching, and yet never be im 
proved by them; for heart-negleet is : 
# Psalm cxasix. 17,18, © f/Psalm Isiii. 5, G 
ch + ; =J, 7, 


KEEPING THE HEART. 438 


eak in the bottom, no heavenly influen- 
és, however rich, abide in that soul.* 
hen the seed falls upon the heart that 
ies open and common, like the high. 
ay, free for all passengers; the fowls 
rome, and devour it. Alas! it is not 
mough to hear, unless we take heed 
ow we hear; a man may pray, and 
ever be the efi, unless he watch un- 
}o prayer. In a word, all means are 
slessed to the improvement of grace, ac- 
jording to the care and strictness we use 
keeping our hearts in them. 

6. ‘The stability of our souls in the 
our of iempiation, depends upon the 


he careless heart is an easy prey ta’ 
atan in the hour of temptation; his 
rincipal batteries are raised against the 
eart; if he wins that, he wins all, for 
commands the whole man: and shat : 
OW easy a conquest is aneglected heart, 
is mot more difficult to enpies such» 


k ey: * Matt. xiii. 3, 4 


sare we exercise in keeping our hearts, 


«Ad FLAVEL ON 


. a heart, than for an enemy to enter tha 
city- whose gates are open and unguard 
ed: It isthe watchful heart that diseov- 
ers and suppresses the temptation before 
it comes to its strength. Divines ob- 
serve this to be the method in which 
temptations are ripened and brought te 
their full strength. ‘There is the irrita- 
tion of the object, or that power it has to 
provoke our corrupt nature; which is 
either done by the real presence of the 
object, or by speculation, when the ob- 
ject, (though absent) is held out by the 
imagination before the soul. Then fol- 
_ lows the motion of the appetite, which is 
. provoked by the fancy, representing it 
as a sensual good. Then there is 2 
consultation.in the mind ahout the best 
means of accomplishing it, Next fols 
lows the election, or choice of the will. 
And lastly, the desire, or full engage, 
ment of the will to it. AIL this may be 
_done in a few minutes, for the de hate s 6 t 
“the soul are quick anni nded . when 


A 
KEEPING THE HEART. 45 = 


it comes thus far, the heart is won, Sa- 
a hath entered victoriously, and dis- 

played his colours upon the walls of that © 

yal fort ; but had the heart been well 
guarded at first, it had never come to 
his—the temptation had been stopped 
m the first or second act. And indeed 
here it is stopped easily ;-for it is in the 
motion of a soul tempted to sin, as in the 
motion of a stone falling from the brow 
ofa hill; it is easily stopped at first, 
‘but when once it is set in motion “it ac- 
‘quires strength by descending.” ‘There- 
ore it is the greatest wisdom, to observe — 
the first motions of the heart, to check 
and stop sin there. The motions of sin 
‘are weakest at first; a little care and 
watchfulness may prevent much mis- 
chief now: the careless heart not heed- 
ing this, is brought within the power of 
temptation, as the Syrians were brought — 
plimdfold into the midst of Samaria, be. 
eth ey knew where they were. 
; The hope that these considerations sat- 
isfy my readers that it is important to 


, / 


o 


' teinper, in his oe 5 ence that 


46 FLAVEL ON 

keep the heart with all diligence. 

proceed, 7 
- Thirdly. To point out those specit 

seasons in the life of a Christian, which 

require our utmost diligence in keeping 

the heart. ‘Though (as was observed 


- before) the duty is always binding, and 


there is no time or condition of life, in 
which* we may be exeused from this 
worls; yet there are some signal. sea- 
sons, cvitical-hours, requiring more than 


~ common vigilance over the heart. 


L. The. jirst season, is the time ‘af 


_ prosperity, when Providence smiles up- 


onus. Now, Christian, keep thy heart 


with all diligence ; for it will be very 


apt to g grow. secure, proud and earthly. 
“To see aman humble in “ge 
(says Bernard) “is one of the greatest 
ravities in the world.” FEiven a good 
Hezekiah could not hide a vain-g!ori 


KEEPING THE HEART. 47 


prought thee into the land, which he 
sware to thy fathers, to Abraham, to 
Isa.c and to Jacob, to give thee great and 
zoodly cities which thou Iudildorist not 5 


and houses full of all good things, whiol 


thou filledst not; &e. <’Then beware 


lest thou forget the Lord.”* So indeed © 
it happened: for “‘ Jeshurun waxed fat — 


and kickeds” How then may, a Chris- 
tian keep his heart from pride and car- 
nal security, under the smiles of Provi- 
dence and the confluence of creature- 
comforts? | 


There are several helps to secure the 


heart from the dangerous snares. of pros- 
per ity. ey 
4. Consider the dangerous, enshar-” 
ing temptations attending a pleasant and 
prosperous condition. Few, very few 
of those that live in the pleasures of this. 


rt rough the eye of a needle, y than 
_ ® Deut. vi. 10—12, 


world, escape everlasting perdition. “ Tt 
easier” (says Christ) “for a camel to. 


r 
oe ee ee SEs 


er sures, while others have been sig 
to heaven, by the rod of affliction! : 


48 FLAVEL ON il ak 4 
for a rich man to enter into the kingdoti 
of heaven.”* “Not many mighty, ito 
many noble are called.’’> . 4 

We have great reason to tremble 
when the scripture tells us in general 
that few shall be saved; much mor 
when it tells us, that of that rank o 
which we are, but few shall bé saved 
When Joshua called all the tribes o 


~ Israel to cast lot for the discovery o 


Achan, doubtless Achan feared; whe 
the tribe of Judah was taken, his fea 
increased ; but when the family of th 
Zarhites was taken, it was time to trem 
ble. So when the scripture comes s 
near as to tell us that of such a class o 
men very few shall escape, it is time t 
be alarmede I should wonder (say 
Chrysostom) if any of the rulers be sav 
ed. O how many have been wheele: 
to hell in the chariots of earthly plea 


® Matt.six. 2% oF Gor. 28 


KEEPING THE HEART. 4g - 
few like ls. of Tyre, come to . 


i a gift! How few among 
‘he rich entreat his favour ! a. 


2. Itmay keep one more humble and 
watchful in prosperity, to consider that 
mong Christians many have been much 
he worse for it. How good had it been 
for some of them, if they had never 
iown prosperity! When they were 
in a low condition, how humble, spiri- 
‘ual and heavenly, they were; but 
when advanced, what an apparent aiter- 
ution has been upon their spirits! It 


low condition in the wilderness; then 
so was “holiness to the Lord ;”* 
ut when they came into Canaan and 
_ richly fed, their language was, 
‘we are lords, we will come no more 
into thee,”+ Outward gains are -or- 
rily attended. with inward losses 5 


ents. were wont to have a savour of 


| © Aer. ii 23, # Jer. ii, 32. 
eo Ne | 


vas so with Israel, when they were in — 


s in a low condition their civil employ- ry | 


ie 


50 FLAVEL ON 
their religious duties ; s6'in an exalie 
eidinioke their dntivs commofily hay 
a savour of the world. He, indeed, i 
rich in grace, whose graces are nothin 
dered by his riches. ‘There are buit fer 
Jehosaphats in the world, of whom | 
is said: ‘He-had silver .and gold i 
abundance, and his heart was lifted up i 
the way of God’s commands.”* Wil 
not this keep thy heart humble in pros 
perity, to think how dearly, many god 
ly men have paid for their riches ;_ the 
through them they have lost that whic: 
all the world cannot purchase. 

3. Keep down thy vain heart by 
this consideration: God values no mai 
the more for these things. God value 
no man by outward excellencies, but b 
inward graces; they are the interna 
ornaments of the Spirit, which are ¢ 
great price in God’s. sight.; God des 
pises all worldly glory, and _ aceepl 
no man’s person; “but in every. 


¢ 2 Chron, avi.’ 6 sith mise: bol 


r¥] Sats. 5 
“>, : . 


ee 


KEEPING THE HEART. 54 


ion, he that feareth God, and work- 
th righteousness, is accepted of him.”* 
Indeed if the judgment of God went 
oy the same rule, that man’s does, we 
night value ourselves by these things, 
md stand upon them; but so much ev- 
ry man is, as he is in the judgment 
£God. Does thy heart yet swell, and 
vill neither of the former considerations 
<eep it humble ? 


4. Consider how bitterly many dy- 


ng persons have bewailed their folly, 
n setting their hearts upon these things, 
nd have wished that they had never 
snown them. How dreadful was the 
situation of Pius Quintus, who died cry- 
ng out despairingly, “when I was ina 
ow condition I had some hopes of sal- 
vation; when I was advanced to be a 
ardinal I greatly doubted; but since 
came to the popedom, I haye no hope 


it all. ” An author also tells us a real, 


— of a rich or wha, 


ce ie * Acts x if Pear * 


Wise 4 
Wy, ae 
‘ 


: 


Q 


52 | FLAVEL ON 

had scraped up a great estate for 
only son; when he came to die, he ca 
ed his son to him, and said, “Son, dé 
you indeed love me?” The son am. 
swered, that “ nature, besides his pater. 
nal indulgence, obliged him to that.” 


_ © Then (said the father) express it by 


this: hold thy finger in the candle, as 
long as I am saying a prayer.” ‘The 
seu attempted, but could not endure it. 
Upon that the father broke out into these 
expressions: “Thou canst not suffe 
the burning of thy finger for me; bu 
to get this wealth, I have hazarded my 
soul for thee, and must burn, body and 
soul, in hell, for thy sake; thy pains 
would have been but for a moment, bul 
mine will be unquenchable fire.”’ | 
_ 5. The heart may be kept humble 
by considering of what a clogging na- 
ture earthly things are to a soul heartily 

engaged in the way to heaven. The 
shut out much of heaven from us: 4 
Pape though they may not ont, 1 


- KEEPING THE HEART. 53 


pat of heaven at last. If thou consid- 
we thyself as a stranger in this’ world, 
vavelling for heaven, thou hast then as 
uch reason to be delighted with these 
hhings as a weary horse has to be pleas- 
hl witha heavy burden. ‘There wasa se- 
ious truth in the atheistical scoff of Juli- 
m, when taking away the Christians’ es- 
ates, he told them, “it was to make. 
hem more fit for the kingdom of heaven.”” 
6. Is thy spirit still vain and lof- 
y? Then urge upon it the consid- 
ration of that.awful day of reckoning, 
vherein according ta our receipts of mer- 
ies, shall be our account for them. 
eine this should awe and humble 

e vainest heart that ever was in the 

reast of a saint. Know for a certain- 
that the Lord records all the mercies 
nat ever he gave thee, from the begin- 


ing to the end of thy life. Remem-_ 


er, O my people, from Shittim unto. 
1s 


* Mic. vi. 4. 


* &c. Yea, they are oe é 


eS So Oe een oe ee tt 
¥ a ae ; 


: "5 . - ee aS UF 
a FLAVER ON 


themselves befap hia Thus 1 


numbered and recorded in order to 
account; and thy account will be su 
able :a“'T'o whomsoever much is given, 
of him much shall be required.”* You 
are but a steward, and your Lord wi 


come to take an account of -you; and 


What a great account have you to make, 
who have much of this world in you 
hands? What swift witnesses will 
your mercies be against you, if this be 
the best fruit of them ! 

7. Itis a very humbling reflection, 
jhat the mercies of God should work 


otherwise upon my spirit, than they use 
to do upon the spirits of others to whom 
they come as sanctified mercies from 


the love of God. Ah Lord! what a 


-“gad_ consideration is this! Enough te 


lay me in the dust, when I consider: — 
(4.) That their mercies have greatly 


humbled them ; ‘the higher God has 


raised them, the lower they have 


* Lake 3 xiL. 48. 


~ KEEPING THE HEART. 55 


vob, when God had given him much 

stance. And Jacob said, Iam not 
worthy of the least of all thy mercies, 
and all the truth which thou hast shew- 
ed thy servant ;- for with my staff I pass- 


ed over this Jordan, and am now be-- 


come two bands.”* Thus also it was 
with holy David :+ when God had 
‘confirmed the promise to him, to build 
him a house, and not reject him as he 
did Saul, he goes in before the Lord and 
gays, “ Who am I, and what is my fa- 
ther’s house, that thou hast brought me 
hitherto?” So indeed God required 3 
when Israel brought to him the first 


fruits of Canaan, they were to say, “A 


‘Syrian ready to perish was my father,’} 
&e. Do others raise God the higher 


for his raising them? and the moreGod _ 


raises me, the more shall I abuse him 
and exalt myself? O how bese is 
‘such conduct as this ! 


bee 


xxii Jo. { 28am. vii. 38. vpabes 


i aa ee a | 


? — 


| 


ee ae ee 


- 86. FLAVEL ON . 


(2.) Others have freely ascribed the 
glory of all their enjoyments to God and 
magnified not themselves but him, for 
their mercies. ‘Thus says David, “ Let 
thy name be magnified and the house of 
thy servant be established.”* He doeg 
not fly upon the mercy and suck out its 
sweetness, looking no further than hig 
own comfort : no, he cares for no, mercy: 
except God be magnified in it. Go when 
God had delivered him from, all his ene- 
mies, he says, * the Lord is my strength 
and my rock, he is become my salva- 
tion.”t Saints of old did not put the 
crown upon their own heads, as I do. | 

(3.) The mercies of God have been, 
melting mercies unto others, melting 
their souls in love to, the God of -theix 
mercies. When Hannah received the 
mercy of a son, she said, “« y soul re- 
joiceth in the Lord ;’f not in.the merey, 
« bitha in the God of the: merey. » Soa sO 


pate i a 
* 2 Sam. vil 26. ¥ Psalm xviii, 2. Pte 
0 


Vil. 26. 


——— 


KEEPING THE HEART. 57 


Mary: “My soul doth magnify the 
Lord; my spirit rejoiceth in God my 


4 


Saviour.* The word signifies, to make_ © 


nore room for God: their hearts were 


aot contracted, but the more enlarged to 
God. ; 

(4.) The mercies of God have been 
zreat restraints to keep others from sin, 
‘Seeing thou, our God, hast given us 
such a deliverance as this; should we 


igain break thy commandments?” In-. 


zenuous souls have felt the force of the 


sbligations of love and merey upon. 


them. 


have been as oil to the wheels of their 
ebedience, and made them more fit fer 


service.{ Now if mereies work con- — 


trarily upon imy heart, what cause have 
aa be afraid that they come not to me 


"+ Bara is. 13. + 2 Chron. xvii. 


Pa 
—-\ 
Pee. a ag 


(5.) The mercies of God to others: 


~~ . ae ee 


m love! Tti is enough to damp the eis 2 


/ 


58 FLAVEL ON 


mercies have had upon others; and what 
bitter effects upon him. x 
If. ‘The second season in the life,o 
a Christian requiring more than commo 
diligence to keep his heart, is the ti 
of adversity. When Providence frow 
upon you, and blasts your outward com 
forts, then look to your heart; keep i 
with all diligence from repiping agains 
God, or fainting under his hand; fo 
troubles though sanctified, _are trouble 
still. Koi was a geod man, and ye 
how fretful was his heart under afflic. 
tion! Job was the mirror of patience, 
yet how was his heart discomposed by 
trouble! You will find it hard to get a 
composed spirit, under great afflictions. 
“© the hurries and tumults which they 
oceasion even in the best hearts !—Let 
me show you, then, how a Christian un- 
der great afflictions, may keep his’ heart 
from repinins, or desponding | under- 
hand of God. . 


I shall here again offer several helps 
to keep the heart in this condition. , 
4. By these cross providences, God 
is faithfully pursuing the great design 
of electing love upon the souls of his 
people, and orders all these afflictions 
as means sanctified to thatend. Aiflic- 
tions come not by casualty, but by coun- 
sel.* By this counsel of God, they are 


ordained as means of much spiritual’ 


good to saints: < By this shall the ini- 
quity of Jacob be purged,” &c. “But 
he for our profit,’”{ &e. “ All things 


work together for good, "| &c. They” 


are God’s workmen upon our hearts, 
to pull down the pride and carnal secu- 
rity of them; and being so, their nature 


‘s changed; they are turned into bles-- 


sings and benefits. It is good for me 


ot I have been afflicted.”) Surely 


n thou hast no reason to quarrel with 


3 r , but ratlier to wonder that he alee | 


: Job v.6., “Eph. 3.11. rere tern # Hd, 
ii. 10, a Rom. vii. 28. § Psalm cxix. nL 


en 


. - re 


° a : 
KEEPING THE HEART. 59\ 


t 


. ness from them. ‘Can IT ontemp ati 
‘- this scripture with a re AS. 


60 _ FLAVEL ON ! 


concern himself so much in thy good, a 
to use any means ‘for accomplishing | i 
Paul could bless God, if by any mean 
he might attain the resurrection of th 
dead.* “My brethren,” says James 
“count it all joy when you fall-int 
divers temptations.” ‘My Father i 
about a design of love upon my soul 
and do I well to be angry with him 


‘All that he doés is in pursuance of, an 


in reference to some eternal, gloriou 


ends upon my soul. It is my ignorane 


of God’s design, that makes me quarre 
with him.’ He says to thee in this cas 
as he did to Peter, “ What I do tha 


--knowest not now, but thou shalt ing 


hereafter.” 

2. Though God has reserved to hid 
self a liberty of afflicting his people, ye 
he has tied up his own hands by pro 
mise never to take away his loving kin 


tented spirit: “I will be his Father, 
ind he shall be my son: if he commit 


KEEPING THE HEART. 64 


niquity, I will chasten him with the rod ~ 


of man, and with the stripes of the chil- 
lren of men; nevertheless my mercy 
shall not depart away from him.”* 0, 
ay heart, my haughty heart ! dost thou 
well to be discontent, when God has 
ziven thee the whole tree, with all the 
slusters of comfort growing on it, be- 
zause he suffers the wind to blow down 
1 few leaves ?’ Christians have two 
sinds of goods, the goods of the throne 
ind the goods of the footstool : immove- 
ables and moveables. If God has 
secured these, never let my heart be 
roubijed at the loss of those: indeed, if 
1e had cut off his love, or discove- 
ranted my soul, I had reason fo be cast 
n; but this he hath not done) nor 
mn he do it. 


if F tt is of great yee, to a te . 


q 


“Be FLAVEL ON 


to call to mind that thine own Fait! 
has the ordering of them: Not a cre: 
ture moves hand or tongue against the 
but by his permission. Suppose. 
cup be bitter, yet it is the cup whie 
thy Father hath given thee ; and ca 
thou suspect poison to be in it? Foolis 
man, put hoine the case to thine o 
heart; canst thou give thy child tha 
which would ruin him? No! the 
wouldst as: sdor huit thyself as hi 
« If thou then, being evil, knowest ho 
to give good gifts to thy childreni,”*hoy 
_ much more does God! The very con 
sideration of his nature as a God of love 
4 pity and tender mercies ; or of his rel: 
tion to thee as a father, husband, frien¢ 
may be security enough, if he had no 
spoken a word to quiet tliee in this case 
and yet you have his word too: “Lwil 
do you no hart "thes You lie too near a 


y Mt 


KEEPING THE HEART. 63 


and unworthy suspicions of his designs. 
Would it not grieve a faithful, tender- 
fiearted physician, when he had studied 
the ease of his patient and prepared 
the most excellent medicines to save his 
life, to hear him ery out, ¢ O he has un- 
done me! he has poisoned me!’ hecause 
t pains him in the operation? O when 
will you be ingenuous ? 
| 4, God respects you as much in a 
Jow as in a high condition ; and there- 
fore it need not so much trouble you te 
e made low; nay, he manifests more 
of his love, grace and tenderness in the 
time of affliction than in the time of 
prosperity. As God did not at first 
choose you becdise you was high, he 
will not now forsake you because you 
are low. Men may look shy upon you, 
and alter their respects as your condi. 
tion is altered: when Proyidence: has 
fed your estates, your summer- 
is may grow strange, fearing you 
troublesome to them; but will 
iy tes : 


j 
3 
. 
f 


* 64  ELAVEow a 


God do so? No, no: “I-will ne 
leave thee, nor forsake thee.”* If a 
versity and poverty could bar you f 
access to God, it were indeed a deplo 
rable condition: but, so far from this 
you may go to Him as freely as ever 
“My God,” says the church, “ will hea 
me.” Poor David, when stripped o 
all earthly comforts, could encourag 
himself in the Lord his God; and why 
eannot you? Suppose your husband o 
son had lost all at sea, and should com 
to you in rags; could you deny the re 


-lation, or refuse to entertain him? I 


you would not, much less will God 
Why then are you so troubled? thoug! 
your condition be chahged, your ‘s 
— love is not changed. 
What if by the loss of cebieal 
Rae. God preserves your soul frox 
ike ruining power of temptation? Sure 
ly then you have little cause to sink you 
heart by such sad thoughts. O&B 


* Heb. xj. 5, f Micah wi, %, 
te au BL 2, Re 


KEEPING THE’ HEART. 65 


earthly enjoyments make men shrink | 
and warp in times of trial ? For the love 
of these, many have forsaken Christ in 
such an hour. “‘ He went away sorrow- 
ful, for he had great possessions.”* If 
this is God’s design, how ungrateful to 
murmur against him for it! We see 
mariners in a storm can throw over- 
board the most valuable goods to pre- 
serve their lives. We know it is usual 
for soldiers in a besieged city to destroy 
the finest buildings without the walls, 
in which the enemy may take. shelter 5 
nd no one doubts that itis wisely done. 
Those who have gangrened limb8 wil- 
ingly stretch them out to be eut off, and 
not only thank but pay the surgeon,.— 
ust God be murmured against, “for 
sasting over that which would sink You 
in a storm; for pulling down that which 
© one assist panne a in the siege of 


er ile everlasting life 2 0, in. 


* Matt. KIX. 22, yy 


65 FLAVEL ow 


considerate, ungrateful man! are no} 
these things, for which thou grievest, th 
very things that have ere thousan 
of souls ? ¥ 

6. It would much support thy hear 
under adversity, to consider, that God, 
by such humbling providences, may be 
accomplishing that for which you have 
long prayed and waited. And should 
you be troubled at that? Say, Chris: 
tian, hast thou not many prayers de. 
pendi2g before God, upon such accounts 
as these: that he would keep thee * 
sic; discover to thee the emptiness 
the Mature ; that he would mortify an 
kal! thy lusts; that thy heart may neve 
find rest in any enjoyment but: Christ 
By such humbling and impoverishing 
strokes, God may be fulfilling thy de 
sire, Wouldst thoy be kept from simi 
Lo, he hath hedged up thy way w 
thorns, Wouldst thou see 


KEEPING THE HEART. 6y - 


ure is neyer so effectually and sensibly 
iscovered, as in our own experience. 
Wouldst thou have thy corruptions mor- 
tified? This is the way: to have the 
food and fuel removed that maintained 
them; for as prosperity begat and fed 
them, so adversity, when sanctified, is a 
means to kill them, Wouldst thou have — 
‘thy heart rest no where but in the bosom 
‘of God? What better method could 
Providence take to accomplish thy de-- 
sire, than pulling from under thy head 
that soft pillow of creature-delights on 
which you rested before? And yet you 
fret at this: peevish child, how dost 
thou exercise ‘thy Father’s patience ! > Tf. 
he delay to answer thy prayers, thou art 
ready to say he regards thee not; if he 
does that which seally answers the end 
of them, though not in the way you 6x. | 
pect, you murmur against him for that ; 
stead of answering he were crass- 
oe hopes and ane Is ona in- 


sider, that in’ these*tronbles God is per-| 


4 


right way to a city of habitations. If 
"you gould but see, how, God, in, his sex 


§8 .  BLAVEL ON 


go gracious as to do what thou desirest : 
must thou be so impudent as td expee 
him to do it in the way which thou o Ce! 
seribest? f 7 
aye Tt may support thy heart, te co oll 


forming that work in which thy soul] 
would rejoice, if thou didst see the 
design of. it. We poor creatures are | 
clouded with much i ignorance, and are 
not able to discern how particular 
providences tend to the fulfilment of 
God’s designs; and therefore, like Is. 7 
rael in the wilderness, are often mur-) 
muring because. Providence leads us 
about i in a howling desarty where we are 
exposed to difficulties : though then. he) 
led them, and is now leading usy by the 


cret counsel, has exactly laid the whole 
ie of your, ‘salvation, pei , 


Py ! 


KEEPING THE HEART. 69 


ivine dispensations, their mutual rela. 
‘tions, together with the general respect 
‘they all have tothe last end; had you 
liberty to make your own choice, you 
‘would, of all conditions in the world, © 
choose that in which you now are, Pro- 
vidence is like a curious piece of tapes- 
try, made of a thousand shreds, which 
‘single appear useless, but put together 
they represent a beautiful history to the 
eye. As God does all things according 
to the counsel of his own will, of course, 
this is ordained as the best method to 
effect your salvation.) Such an one has 
‘a proud heart : go many humbling: pro- 
widences I appoint for him; such an 
one has an earthly heart, so many im- 
poverishing providences for him. Did 
you but see this, I need say no more ta 
ca the most dejected heart. 

boil It would much conduee to the Bete 
; "your heart, to consider,’ that 
1g and discontent you do yeur: 
( 8 injury than all your bi ay 


e 7 in 


: 70 -'  BUAVEL ON 


: eould do. Your own discontent is thi | 
which arms your troubles with a sting 
you make your burden heavy by strug. 
gling under it. Did you but lie quietl 
under the hand of God, your condition 
would be much more easy than it is. 
é“ Impatience i in the sick, occasions “4 
verity in the physician.” This makes 
God afilict the more, as a father a stub. 
born child that receives’ not correction. 
Besides, it unfits the soul to pray over 
its troubles, or receive the sense of that 
good which God intends by them. Af 
 Hliction is a pill, which being wrapt up 
in patience and quiet ‘submission, may 
be ‘easily swallowed ; but’ discontent 
chews the pill, and so embitters t 
soul. God throws away some whl 
which he saw would hurt you, and you 
will throw away your: peace after it: 
he shoots an arrow which sticks in? your 
clothes, and was never intended to burt 
~ but only frighten you from. sin, a 
will thrast it wi to i 8 


KEEPING THE HBART. 74 
your very heart, by despondency and 
discontent. . 

9. If thy heart (like that of Rachel) 
still refuses to be comforted, then do 
one thing more: compare thie condition 
thou art now in, and with which thou 
art so much dissatisfied, with the condi- 
tion in which others are, and in which 
thou deservest to be. _ ¢ Others are roar- 
ing in flames, howling under the scourge 
of vengeance ; and. among. them I de- 
serve to be. Omy soul! is this hell? 
is my condition as-bad as that of. the 


damned? what would thousands now in — 


hell give to exchange conditions with me!’ 
I haye read (says an author) that when 
the Duke of Conde had voluntarily sub- 
jected himself to the inconveniences - of 
poverty, he. was one day. observed and 
“a by a lord of Italy, who from ten: 
erness wished him to be more careful 
fhis person. The good duke aby. 
od ir, be not troubled, and think n 
suffer from want; for 1 send 4 = 


4 


a 


ype} FLAVEL ON ~ 


harbinger before me, who makes read 
my lodgings, and takes care that I be 
royally entertaiiied.” The lord askec 
him who was his hatbinger? He an 
swered, “The knowledge of myself 
and the corisidetation of what I deserve 
for my sins, which is éternal torment. 

when with this knowledge I arrive a 
niy lodging, however unprovided I find 
it, neihiiikes it is much better than I de: 
serve. Why doth the living’ man com: 
plain >”? Thus the heart may be kept 
froin desponding of repining under ad 
versity. 

III. The'third séason calling fo . 
itiore than ordinary diligence to keep the 
heart, is the time of Zion’s troubles. 
When the church, like the ship? in whiel 


fect theti Aap bouts are re 
to be foga e too, bo te i 


KEEPING THE HEART. 92 q 
his ¢ase ; yet some men sit down dis: 
couraged under a sense of the church’s 
troubles: The loss of the ark, cost old 
Eli his life; the sad posture in which 
Jerusalem i, made good Nehemiah’s 
countenance change, iri the midst of all 
the pleasures and accommodations of 
the court:* But though God allows, 
yea commands, the most awakened ap- 
prehensions,of these calamities, and in 
“such a day calls to mourning, weep- 
ing, and girding with sackeloth 5”+ and 
severely threatens the insensible:{ Yet 
it will not please him to.see you sit like 
pensive Elijah, under the juniper tree. 
\“¢ Ah, Lord God! it is enough, . take 
away my life also.”|| No, A mourn: ~ 
er in Zion you may, and ought toh be; — 
but a self-tormentor you must not pe: 
ey to God you may, but complain 

d (though but by the. Janiguage o of 
actions) you must not. 
get us inquire how tender. hearts | 


a, Kn Asaiah xxii, 12,° + Amos vie yi 


= ' a 
74 FLAVEL ON 


may be relieved and supported, whe 
they are even overwhelmed with th 
burdensome sense of Zion’s troubles 
I grant it is hard for him who preferret 
Zion to his chief joy, to keep his hea 
that it sink not below the due sense 
its troubles ; yet this ought to, and ma 
be done, by the use of such heart- estab 
lishing directions as these : 

1. Settle this great truth in your heart 
that no trouble befalls Zion, but by th 
permission of Zion’s God; and he per 
mits nothing, out of which he will no 
ultimately bring much good to his people 
Comfort may be derived from reflec. 
tions on the permitting as well as on the 
commanding will of God. “Let him 
alone, it may be God hath bidden him. a ‘4 
“Thou couldst have no power agains sf 
me, except it were given thee from 
aboyé.”’+ It should much calm our spi 
Tits, that it is the will of God to 
it; and that had he not suffered i 
could never have been as it is. 


* 2 Sam. xvi, 10. | selina 


KEEPING THE scout "75 


very consideration quieted J ths Eli, Da- 
vid and Hezekiah: that the Lord did it, 
was enough to them; and why should 
it not be so to us? If the Lord will 
have Zion ploughed as a field, and her 
goodly stones lie in the dust; if it be 
his pleasure that Anti-Christ shall rage 
yet longer, and wear out the saints of 
the Most High ; if it be his will that a 
day of trouble, and of treading down, 
and of perplexity by the Lord God of 
Hosts, shall be upon the valley of vi- 
sion, that the wicked shall devour the 
man that is more righteous than he; 
what are we, that we should contend 
with God? It is fit that we should be 
resigned to that Will whence we pro- 
ceeded, and that He that made us should 
dispose of us as he pleases: he may 
do what seemeth him good without our 
: Doth poor man stand upon 
_ ground, that he may capitulate’ 
his Creator; or that God should 
render him an account of any of his 
wileae That we be ary how. 


“~e FLAVEL ON ' 
ever God may dispose of us, is as real 
sonable as that we be obedient, what. 
ever he may require of us. But if we 
- pursue this argument farther, ‘and con, 
sider that God’s permissions ll meet ai 
last in the real good of his people, this 
will much more quiet our spirits. De 
the enemies carry away the best among 

the people into eaptivity? This look 
like a distressing providence ; but Goe 
sends them thither for their good.* Doe: 
God take the Assyrian as a staff in hi: 
hand, to beat his people with? "Fhe 
_ end of his so ‘doing is,. “ that he maj 
accomplish his whole work upon Moun 
YZion.”’+ If God can bring much goo 
- out of the greatest evil of sin, much mor 
out of temporal afflictions ; and that hi 
will, is as evident as that he can do s¢ 
For it is inconsistent with the wisdom 
+ ofa common agent to permit any thin 
(which he might prevent if he ple 
to cross his great design; and can 
jmagined that the most wise God & 

? serge: $. Isaiah =. 


KEEPING THE HEART. oy 


do so? As then, Luther said to Me- 
lanethon, so say Ito you: “Let infinite 
wisdom, power, and love, alone ;” for by 
these all creatures are swayed, and all 


actions guided, in reference to the. 


church. It is not our work, to rule the 
world, but to submit to Him that does. 
The motions of Providence are all = 
dicious, the wheels are full of eyes: 

is enough that the affairs of Zion are in 
a good hand. é 

2. Ponder this héart-supporting truth: 

how many troubles soever are upon Zi- 
on, yet her King is in her. What! 
hath the Lord ‘sancrtee his churches ; 
has he sold them into the enemy’s halltl? 
Does he not regard what evil befalls 
them, that our hearts sink thus? Is it 
not shamefully undervaluing the great 
God, and too much magnifying poor 
impotent men; to fear and tremble at 
inves, while God is in the midst of 


nd mighty ; 3 let that-be granted, yet 


hat argument with w i“ and 
*Y é 


» The church’s enemies are many 


“ 


i ees 


j 
t 


J 


. but that he might be sure the ] 


FLAVEL OW 


ua strove to raise their own » henell 
is of as much force now, as it was then 
«The Lord is with us, fear them not?’ 
A historian tells us, that when Antigo 
ris overheard his soldiers reckoning 
how many their enemies were, and s 
discouraging one aaother; he om 
stepped in among them with this que 

tion, “and how many do you reckon m 
for?” Discouraged souls, how many de 
you reckon the Lord for? Is he no 
an overmatch for all his enemies? I 


‘nat one Almighty more than many migh. 


ties 2 “If God be for us, who can be 
against us Ps What think you was 
the reason of that great examination 
Gideon made?{ He questions, | he de- 
sires a sign, and after that, anoth. 
‘er; and whet was the end of all this, 


was with him, and that he ie’ TT 


¥ Num. xi 


: pei Rom. viii, st. ae 
* ¥ : ‘ "the ¥ 


KEEPING THE Heart.) JD 


is with his people, you will thereby rise 


above all your discouragements: and 


that he is so, youneed not desire a sign 
from heayen; lo, you have a sign before 
you, eyen their marvellous preservation 
amidst all their enemies. If God be not 
with his people, how is it that they are 
not swallowed up quickly? Do their 
enemies want malice, power, or oppor- 
tunity? No, but there is an invisible 
hand upon them. Let then his presence 
give us rest; and though the mountains 
be hurled inte the sea, though heaven 
and earth mingle together, fear not; God 
is in the midst of Zion, she shall not 
be moved. ; 

3.- Consider the great ady antages at- 
tending the people of God, in an afflic- 
ted dinditien, If a low, afflicted 


‘ae in Me pa be —s best for Fo 


spe they such times of afflic- 


ee ee 


ion will appear to be unfavourable; 
_ but if you reckon its glory to consist in 
ts humility, faith, and heavenly-mind- 
edness ; no condition so much abound ; 
with advantages for these, as an af_lie C. 
ted condition. It was not persecutions 
and prisons, but worldliness and walls 
_ tonness, that poisoned the church: nei- 
_ ther was it the earthly glory of its pro- 
- fessors, but the blood of its martyrs, 
that was the seed of the church. The 
power of godliness did never they 
better than in affliction, and was neve 
less thriving than in times of great 
est prosperity: when “we are left 
poor and an afflicted people, then w 
learn to trust in the name of the Lord.” 
Is it indeed for the saints’ advantage, to 
be weaned: from love of, re delight in 
ensnaring eariilly venient to, be ae 


Mie to Biden: to have clearer di 
— eries of their own hearts ; to be 
to pray more fervently, Sogn 


* Zeph. iii, oa 


KEEPING THE HEART. re 


itually; to look and long for the rest 
to come, more ardently? If these be 
for their advantage, experience teaches 
lus that no condition is ordinarily bless, 
ed with such fruits as these, like an af- 
flietéd condition. Is it well then, to 
vepine and droop, because your Father 
consults the advantage of your soul, 
rather than the gratification of your hu- 
mours? because he will bring you to 
heaven by a nearer way than you are 
willing togo? Is this a due requital 
of his love, who is pleased so much to 
concern himself in your welfare? who 
does more for you, than he will do for 
thousands in the world, upon whom he 
will not lay a rod, or dispense an af- 
fliction to them for their 2 ake Bat 
alas! we judge by sense, and reckon 
things good or evil, according to our 
present taste, 

. Take heed that you. overlook not 
aany precious mercies which the 
e of God enjoy amidst all their 


Vieng Hos. iv. 17, Matt. xv. 14. 


_ ual and eternal’ goods. Ye 


32 as FLAVEL ON. 


trouble. It is a pity that our tears o7 
account of our troubles, should so bling 
our eyes, that we should not see ow 
mercies. I will not insist upon the 
mercy of having your life given you for a 
prey ; nor upon the many outward om, 
forts which you enjoy, even:above whal 
were enjoyed by Christ and his precious 
servants, of whom the world was nol 
worthy. But what say you to pardon 
of. sin; ; interest in Christ ; the covenant 
of promise ; 3; and an sissies of hap- 
piness in the presence of God, after a 
few days are over?. O, that a people 
entitled to such mercies as these, should 
droop under any temporal affliction, or 
be so much concerned for the frowns of 
men, and the loss of trifles!. Yow hay 3 
not the smiles of great men, but you 
have the favour of the great oda, on 
are perhaps diminished in te 
but. you are thereby increased i 


live so mpidaatillge as before 
may live as heavenly as ‘ev 


KEEPING THE HEART. $3 


you grieve so much for these cireum- 
stances, as to forget your substance? 
Shall light troubles make you forget 
weighty mercies? Remember, the true 
tiches of the charch are laid out of the 
reach of all enemies. What though: 
Fod do not in his outward dispensa- 
ions, distinguish between his own and 
thers? Yea, what though his judg- 
ents single out the best, and spare 
ne raat “What though an Abel be 
cilled i in love, and a Cain survive in 
aatred 5 a bloody Dionysius die in his 
ved, and a good Josiah fall in battle? 
What though the belly of the wicked 
de filled with hidden treasures, and the 
an of the saints with gravel-stones ? 
ill there is much matter “of praise; for 
lecting love has distinguished, though 
‘ommon providence has not: and while 
wosperity and impunity slay the wick- 
, even slaying and adversity shall 
-and save the righteous. 
"Believe that law low soever the 
hureh ‘be plunged under the waters of 


ae 
a) 
adversity, she shall assuredly rise agai | 
_ Fear nots for as surely as Christ arose 
the third ‘dies notwithstanding the seal 
and watch upon him$ so surely Lior 
shall arise out of all her troubles, and 
lift up her victorious head over all 
énemies. There is no reason to feat 
the ruin of that people; who thrive by 
their losses and maltiply by being 
minished. Be not too hasty to bury 
- the church before she is dead; stay “il 
Christ has tried his skill, beiore you 
sive her up for lost. The bush maj 
~ beallin aflame, but shall ever be con 
sumed; and that because of the s 
will of tis that dwelleth in it. F 
- 6. Remember the instances of God’ 
care-and tenderness over his people it 
former difficulties. For above eighteeit 
liuridred years the Christian churd 
has been in affliction, and yet it is no 
consumed 3 many a wave of persecutit 
has gone over it, yet it is not | 
_tmnany devices have been forn 
it, hitherto none of them “ 


. se 
Bt FLAVEL ON 


KEEPING “a HEART, 85 
This j is not the fir my time that Hamans 
and Ahithophels have plotted its ruin; 
that a Herod has stretched out hts hand 
to vex it: still it has been preserved 
from, supported under, or delivered out 
of all its troubles. Is it not as dear to 
God as ever? Is he not as able to 
yave it now as formerly? ‘Though we 
xnow not whence deliverance should 
wise, “yet the Lord knoweth how to 
deliver the godly out of temptations.””* 
boy, TE you can derive no comfort 
rom any of these considerations, try to 
lraw some out of your very trouble. 


pvidence of your integrity. Union 
is the ground of sympathy: if you had 
vot some rich adventure in that ship, 
rou would not tremble as you do, when 
t is in danger. Besides, this frame of 
a may afford you this consolation, 

at if you are so sensible of Zion’s 
Jesus Christ is much more sen- 
-and solicitous about it, than 


.* 2 Peter ii. 9. 
8 


Surely this trouble of yours is a good - 


86 | PLAVEL- ON i 


you can be; and he will haye an eye 
of favour upon them that mourn for it. 
IV. The fourth season, . ‘requiring 
our utmost diligence to keep our bearts 
is the time of danger and public distrae 
tion. In such times the best hearts are 
too apt to be surprised. by slavish fear, 
If Syria be confederate with Ephraim, 
how do the hearis of the house of Da 
vid shake, evenas the trees of the wood 
which are shaken with the wind. 
When there are ominous signs in_ the 
heavens; on the earth distress of na. 
tions, with perplexity; the sea and the 
waves roaring: then the hearts of m 
fail for fear, ti for looking after those 
things which are coming on the earth.j 
Even a Paul may sometimes complain 
of “fightings within, when there are 
fears without. 27), ams j 
But, my brethren,*these things oughi 
not. so to bes saints. should, b 
“more eleyated ‘ spirit: so ) was 


® Isaiah lvii, 18. + isa aly met CY 
UXxi. 25. 1-2 Cor) yi, 5: ae Se be 


KEEPING THE HEART. 87 


when his heart was kept in a good 
frame. “'The Lord is my light, and 
my salvation; whom shall I fear? ‘The 
Lord is the strength of my life, of whom 
shall I be afraid?”* Let none but the 
servants of sin, be the slaves of fear ; 
let them that have delighted in evil, 
fear evil. Let not that which God 
has threatened as a judgment upon the 
wieked, ever seize upon the hearts of 
inn righteous. “Twill send faintness 
into their hearts in the land of their en- 
emies, and the sound of a shaking leaf 
shall chase them.”+ What poor spir- 
ited men are those, to fly at a shaking 
leaf! A leaf makes a pleasant, not a 
terrible noise; it makes indeed a kind 
of natural music: but to a guilty con- | 
science, even the whistling leaves are 
drums and trumpets. “ But God has 
not given us the spirit of fear, but of 
love andi of a sound mind. of A sound 
nd, as it stands there in opposition 
ig an unwounded conscience, not 


iif F salm Rxvii. 1. 7 Levi xvi. 36.) + 2 Time: a 


ms | 


: 


88 TLAVEL ON 


weakened by guilt: and this should 
make a man as bold as a lion. I know) 
it cannot be said of a saint, as God said| 
of leviathan, that he is made without 
fear; there is a natural fear in every 
man, and it is as impossible to remove 
it wholly, as to remove the body itself, 
Fear, is perturbation of the mind, aris- 
ing from the apprehension of approach.’ 
ing danger; and as long as dangers 
‘can approach us, we shall find some 
perturbations within us. It is not my 
purpose to commend to you a stoical 
apathy, nor yet to dissuade you from 
such a degrees of cautionary preven- 
tive fear as may fit you for trouble, and 
be serviceable to your soul. There is a 
provident fear that opens our eyes to 
foresee danger, and quickens to a pru- 
dent and lawful use of means to pre- 
vent it: such was Jacob’s fear.* But 
it is the fear of diffidence, from which 
would persuade you to keep your }: ) 
that type passion which ‘im 


* Gen, XxXXi. ae ‘ 


KEEPING THE HEART. 89 


}the heart in times of danger, distracts, 

-weakens and unfits it for duty, drives 
‘men upon unlawful means, and brings 
}a snare with it. 

Now let us inquire how a Christian 

/may keep his heart from distracting and 

‘tormenting fears, in times of great and 
‘threatening dangers? There are sev- 
eral excellent rules for keeping the 

‘heart from sinful fear, when imminent 

| dangers threaten us. 

»- 4. Look upon all creatures as in the 
hand of God, who manages them in all 
their motions, limiting, restraining and 

determining them at his pleasure. Get 

‘this sreat truth well settled by faith in 

your she, and it will guard you against 

‘slavish fears. The first chapter of 

Ezekiel contains aft admirable draught 

of Providence: there you see the living 

‘ereatures who move the wheels (viz. 

‘the great revolutions of things here be- 

: -low,) coming unto heist): who sits 

P upon the lone; to receive new instruc- 


tions from him. In Revelations sixth 
*8 


90 FLAVEL ON 


chapter, you read-of white, black and 
red horses, which are but the instru- 
ments God employs in executing judg- 
ments in the world, as wars, pestilence 
and death. When these horses are! 
prancing and trampling up and down 
the world, here is a consideration th 
may quiet our hearts, God has the reins 
in his hand. Wicked men are some- 
times like mad horses, they would stamp 
the people of God under their feet, buf 
that the bridle of providence is in their 
mouths.* A lion at liberty is terrible 
to meet, but who is afraid of the lien i ig 
ihe keeper’s hand? 

+2¢ Remember that this God in cael 
hand are all creatures, is your Father, 
and is much more tender over you than 
_ yoware, or can be over yourself. , “He 
that toucheth you, toucheth the: i of 
mine eye.”’t Let me ask the most timo- 
rous woman, whether there be not a 
great difference between the sigh £ 
drawn sword in the hand of a 


* Job i, 11, 12. $ ech ii. 8 


KEEPING THE HEART. Of 


toffian, and of the same sword in the 
hand of her own tender husband? As 
great a difference there is between look- 
ing upon creatures by an eye of sense, 
and looking on them as in the hand of 
your God, by an eye of faith. Isaiah 
liy. 5, is here very appropriate: “’Thy 
Maker is thine husband, the Lord of 
hosts is his name;”’ he is Lord of all 
the hosts of creatures. Who would be 
afraid to pass through an army, though 
all the soldiers should turn their swords 
and guns towards him, if the general 
‘of that army were his friend or father ? 
A religious young man being at sea 
with many other passengers in a great 
storm, and they being half dead with 
fear, he only was observed to be very 
cheerful, as if he were but little con- 
cerned in that danger: one of them de- 
manding the reason of his cheerfulness, 
“0 (said he) itis because the pilot of the 
ship is my Father?” Consider Christ, — 
irst, as the King and supreme Lord 
erent kingdom, and then, 


4S 


» 


. 


ie 


92 FLAVEL ON — 
as your head, husband and friend, and 
you will quickly say, “‘ Return unto thy 
zest, O my soul.” This trath will make 
you cease trembling, and eause yon t 
sing in the midst of danger. “The 
fata is king of all the earth, sing ye 
praise with understanding.”** That is 
‘Let every one that has understanding 
of this heart-reviving and establishing 
” olag of the dominion of our Father 
over all creatures, sing praise.’ q 
3. Urge upon your heart the expres: 
prohibitions of Christ in this case, ane 
let your heart stand in awe of the vie: 


dation of them. He hath charged you 


to fear. “When ye akeall hear o 
wars and commotions, see that ye be no! 
terrified.”+ ‘In nothing; be terrified by 
your adversaries.”{ In Matt. x. and 
within the compass of six verses, ow 
Saviour commands us thrice, “not t 
fear man.” Does the voice of a mat 
make thee to tremble, and shall. yt i 
voice of God? If thou art of such 


* Psalm xlvii. vii. + Luke xxi. 9, ip hil. i. 28, 


KEEPING THE HEART. 93 


imorous spirit, how is it that thou fear- 
ast not to disobey the commands of Je- 
gus Christ? Methinks the command of 
Christ should have as much power to 
calm, as the voice of a poor worm to ter- 
vify thy heart. “I, even I, am he that 
comforteth you: who art thou, that thou 
shouldst be afraid of a man that shall die, 
and of the son of man that shall be made 
as the grass; and forgettest the Lord 
shy Maker?”* We cannot fear creatures 
sinfully till we have forgotten God: did 
we remember what he is, and what he 
jas said, we should not be of such fee- 
ble spirits.—Bring thyself, then, to this 
reflection in times of danger: ‘If E let 
nto my heart the slavish fear of man, 

must let out the reverential awe and 
lear of God ; and dare I cast off the fear 
f the Almighty, for the frowns of a man; 
shall I lift up proud dust, above the great 
Ged? shall I run upon a ceriain sin, to 
shun a probable danger ??—O keep thy 
heart by this consideration ! 


os * Isaiah li, 12, 13. 


- 


ay 


94 FLAVEL ON 


4. Remember how much needl 
trouble your vain fears have brough' 
upon you formerly. “ And hast feare: 
continually because of the oppressor, a 
if he were ready to devour; and wher 
is the fury of the oppressor?”* TH 
seemed ready to devour, yet you are ne 
devoured. I have not brought upo 
you the thing that you feared ; you hav 
wasted your spirit, disordered your sou! 
and weakened your hands to no pul 
pose; you might have all this while en 
joyed your peace, and possessed you 
soul in patience. And here JT cann¢ 
but observe a very deep policy of Sata 
in managing a design against the soul 

by these vain fears. I call: them vai 

with reference to the frustration of ther 
by Providence ; 3; but certainly they ar 
not in vain as the end*at which Satal 
aims, in raising thems for herein he act: 
as soldiers do in the siege of a parrise 
who, to wear out the besiege 
stant watchings, and thereby w 


; * Isaiah Hi. 13. * 


KEEPING THE HEART. 95 


io make resistance when they storm it 
in earnest, every night give them false 
ularms, which though they come te noth- 
ng, yet eskably. answer the ultimate 
lesign of the enemy.—O, when will 
you beware of Satan’s devices ? 

_ 6: Consider solemnly, that though 
he things you féar should yeally hap- 
yen, yet there is more evil in your own 
‘hs than in the things feared. And 
hat, not only as the least evil of sin is 
vorse than the greatest evil of suffering; 
yut as this sinful fear has really more 
rouble in it, than there is in that con- 
lition of which you are so much afraid. 
Fear i is both ‘a multiplying and a tor- 
nenting passion ; ; it represents troubles 
e much greater than they are, and so 
ortures the soul much more than the 
uffering itself., So it was with Israel 
t the Red Sea, they cried out, and 
vere afraid, till they stepped imto the 
then a passage was opened. 
se waters which they thought 
e drowned them. Thus it is 


a 


“ere a 
96 FLAVEL ON © : 
with us: we looking through the glas 
of carnal fear, upon the waters of trouble 
the swellings of Jordan, ery out, ‘ 
they are unfordable ! we must perish i 
them.’ But when we come into th 


» midst of those floods indeed, we find th 


promise made good: “God will mak 
a way to escape.””** Thus it was wit 
a blessed martyr ; when he would mak 
a trial, by putting his finger to the car 
dle, and found himself not able to e1 
dure that, he cried out, “ What! canni 
I bear the burning of a finger? Ho 
then shall I be able to bear the burnin 
of my whole body to-morrow?” Yi 
when that morrow came, he could g 
cheerfully into the flames, with thi 
scripture in his mouth: “ Fear not,'fe 
I have redeemed thee; I have calle 
thee by thy name, thou art mine ;' whe 
thou passest through the waters, I wi 
be with thee; when thou walk 
the fire, thou shait not be 


"4 Cor. x, 13. t Isaiah 


~~ 


KEEPING THE HEART. 97 


6. Consult the many precious prom- 
ises which are written for your support 
and comfort in all dangers. ‘These are 
your refuges, to which you may fly and 
be safe, when the arrows of danger fly 
by night, and. destruction wasteth at 
noon day. ‘There are particular prom- . 
ises suited to particular cases and exi- 
gencies ; there are also general promises 
reaching all cases and conditions. Such 
as these. <All things shall work tos. 
zether for good,” &e.* “'Though a 
i do evil an hundred times, and 


is days be prolonged, yet it shall be 
well with them that fear the Lord,” &ce.+ 
Could you but believe the promises, 
your heart should be established.j 
Could you but plead them with God,.as 
Jacob did, (“ Thou saidst, I will surely 
lo thee good,”) &c.|| they would mien 
fou in ¢ every distress. 
. be “Quiet your trembling heart, Bie. 
; = and consulting yous pee ex. 


28. ae Eccl. vin. 12. + 2 Chron, XX. 20. 


wT ee i mat oS By | >. ~. | 


98 FLAVEL ON 


periences of the care and faithfulness 0: 
God in former distresses. These ex. 
periences are food for your faith in 
wilderness.¥ By this David kept hi 
heart in time of danger,t and Paul his.; 
It was answered by a saint, when one 
told him that his enemies waylaid hit 
to take away his life: “If God tak 
no care of me, how is it that I have es 
caped hitherto?” “ You may plead witl 
*God old experiences, for new ones ; foi 
it isin pleading with God for new de. 
liverances, as it is in pleading for new 
pardons. Mark how Moses pleads o1 
that account with God. “ Pardon, I be 
seeth thee, the iniquity of this people 
as thou hast forgiven them from Egyp 
it now.”|| He dees not say as mel 
o, ‘ Lord, this is the first fault, “thet 
sai not been troubled before 
their pardon’: but, “Lord beea 
hast pardoned thein so of 
thee pardon them once 
new er hpl 9G let the sai 


© Peatm Ixxiv. 14. t Sam. x 
» 1410. Numb, xiy. 19. 


raw ——" 


KEEPING THE HEART. 99 


thou hast often heard, helped and saved, 


in former fears; therefore now help again, 
for with thee there is plenteous redemp- 
on and. thine arm is not shortened.’ 

Be well satisfied that you are in 
it way of your duty, and that will be- 


get holy courage in times of danger. \ 
“Who will harm you, if you be a fol. 


lower of that which is good?* Or if 


any dare attempt to ee you, “ you 
may boldly commit yourself to God in 


well-doing.”+ It was_ this considera- 
tion that raised Luther’s spirit above 
Mi fear: ‘In the cause of God (said he) 
I ever am, and ever shall be stout; here- 


the shame of cowardly Christians: when 
the emperour Vespasian had command. 
ad genie cdaeatg not to come to ae 


+ 1 Peter iv. 19. 


inI assume this title, ‘I yield to none.” 


good cause will bear up a man’s 
spirit. Hear the saying of a heathen, to 


400 FLAVEL ON Ky 


senator returned this noble answer, 
* that as he was a senator, it was fit he 
should be at the senate; and if being 
there, he were required \to give his ad. 
vice, he would freely speak that which 
his conscience commanded him.” The 
emperour threatening, that then. he 
should die; he answered, “ did I ever 
tell you that I was immortal? do what 
you will, and I will do what I ought ; 
it is in your power to put me to death 
unjustly, and in my power to die with 
constancy.” Righteousness is a breast- 
plate: let them tremble, whom: danger 
finds out of the way of daty. 

9. Get your conscience sprinkled 
with the blood of Christ from all guilt, 
and that will set your heart above all fear. 
Tt is guilt upon the conscience tha 
softens and makes cowards of our’spir- 
one “the righteous are bold as a ie 
on.’ It was. guilt in Colts pu 
ales, that made ‘him: ery, ‘e 
that findeth me will slay me. +. 


® Prov. xxviii. 1. ff Gen. in 
é ae 
‘ 4 n 


KEEPING THE ‘HEART. 404 


ty “ gonscience is more terrified by ima- 
gined dangers, than a pure conscience 
is by real ones. A guilty sinner car- 
ries a witness against himself in_ his 
own bosom, It was guilty Herod cried 
out, “John Baptist is risen from the 
dead.’”” Such a conscience. is the de- 
vil’s anvil, on which he fabricates all 
those swords and spears, with which 
the guilty sinner pierces himself. 
is to danger what fire is to gun-po 
ler; a man need not fear to “W = 
among many barrels of powder, if hee 
have no fire about him. . 
/ 40. Exercise holy trust, in ti 
ereat distress. Make it your ba ; 
to trust God with your life and: com: 
forts, and then your heart will beat | 
rest about them. So did David, “ ne 
What time I am afraid, I will trust i 


thee 3”. that i ss - Lord; if at any inege , 


102 FLAVEL ON* | 
wilt keep him in perfect peace, whose 
mind is stayed on thee, because he trust. 
eth in’ thee.”* God is pleased when 
thou éomest to him thus : ‘Father, my 

~ life, my liberty and my estate are ex. 
posed, and I cannot seeure them 3 0 
let me leave them in thy hand: the 
poor leaveth himself with thee ;? and 
does his God fail him? No, thou 
tthe helper of the fathertess : thal 

thou art the helper of the des. 
e one, that has none to go to ba 
god. - That is a comforting passage 
‘He shall not be afraid of evil tidings, 
igheart is fixed, erie re in the shoei 


‘ed. fro the report of evil tiding i 
he may hear as sad tidings as other m 

he his heart shall be kept from | hy 
Ki pried of those. tidings; his heart is fixed 
gee Cousult the honour of religion 
: re, and your personal | 
st for the honour of re 
You) that Christians: ‘shou ld 


* Bowie ee: i . +P 


KEEPING THE HEART. 403 


Grous as hares to start at every sound? 
Will not this tempt the world to think, 
that whatever you talk, yet your prin- 
ciples are no better than other men’s ? 
What mischief may the discovery of 
your fears before them do! It was 
nobly said by Nehemiah, (chapter six, 
verse clever) “ Should such a man as 
I flee? And who being asI am would 
fiee” ? Were it not better you should 
die, than that the world should be pre- 
judiced against Christ by your éxample ? 
For alas! how apt is the warld (who 
judge more by what they see in your 
practices, than by what they understand 
of your principles) to conclude fron 
your timidity, that how much soever you 
commend faith, and talk of assurance ; 
yet you dare trust to those er no. 
more than they, when it comes to 
‘tial. _O, let not” your fears cat such 


fe pa Y must first secure hie eternal 
erest of his soul in the hands of Jésus 


. 


7 


ei 13. Learn to quench all slavish ea- 


" 
a 


‘exercise of Christian -v 


. predominate, into 


4104 FLAVEL. ON 


Christ. When this is done, you may 
say, * Now world do thy worst!’ You 
will not be very soiicitous about a vile 
body, when you are once assured i 

shall be well te all eternity with yout 
‘precious soul. Fear not; them (says 


*Christ) that can kill the body,and e 


that have no more jthat they can do, 
The assured Christian may smile with 
contempt upon all his enemies, and say, 
‘Is this the worst that you can do?” 
What say you Christian? Are you as? 
ed that your soul is safe, that w ith: 
in a few moments of your dissoluti 
it shall: be received by Christ into . 
everlasting habitation? Jf you be sure 
of that, never trouble yourself about the 
instruments and means of your dez 


e-fears, i in the reverential fear. 
is a cure by diversion. : 


those passions of the so 


to turn natural anger into. 


KEEPING THE HEART. 403 


natural mirth into holy cheerfulness, and 
natural fear into a holy dread and awe 
of God. This method of cure Christ 
prescribes, in Matt. tenth chapter ; sim- © 
lar to which is Isaiah eighth chapter, 
twelfth and thirteenth verses, “ Fear not 
their fear.”” ‘But how shall we help . 
it?” <* Sanctify the Lord of Hosts him- 
self; and let him be your fear, and let 
him be your dread.” Natural fear may 
be allayed for the present by natural 
reason, or the removal of the occasion ; 
but then it is like a candle blown o 
by a puff of breath, which is wil 
blown in again; but if the fear of God 
extinguish it, then it is like a candle 
quenched in water, which cannot easily 
be rekindled. 

14. Pour out to God in prayer, those \ 
fears which the devil and your own un- © 
belief pour in upon you in times of dan. 
Bere: ‘Prayer is the best outlet to fear: — 
where is ‘the Christian that cannot set 
his s lto this direction?’ Twi give 
6 Paaprraicst example to encourage 


£06 + FLAVER OMe 98 
you to compliance, even the ‘example 0 
_. Jesus Chris!.* When the hour of 
” dafiger and death drew nigh, he - 

into thamatdon, separated from his di 
ciples, and there wrestled mightily w i 
- God in prayer, even unto agony; in 

_ ference to which the apostle says, “ wl 
in the days of his flesh, when he h 
offered up prayers and supplications, 
with strong cries and tears, to Him that 
was able to save from death, and was 
heard in that he feared.”+ He was 

ig heard as to strength and support. to car. 
ca him through it; though not as to 
deliverance, or exemption from it. 0, 
that these things may abide with you 
and. be laced to practice in these evi 

’ days, that many trembling “onl may be 

a2 “pen by thems.) 

ie _ The fifth season, requiring dili, 

i! in keeping the | cepted is the ti 

“S outward wants. me 


Albans at such. bw 


~~ 


KEEPING THE HEART. 107 


of empce being erected for a time of 
need,)* yet ‘vhen the waters of relief 
ran low, and want Degins to press, how 
srone are the best hearts to distrust the 


fountain! When the meal in the bar:- 


rel, and the oil in the cruise are almost 


S 


spent, our faith and patience too are al- . 


most spent. It is now difficult to keep 
he proud and unbelieving heart in a 
noly quietude, and sweet submission at 
he foot of Ged. ‘It is an easy thing to 
alk of trusting God for daily bread, 
vhile we have a full barn or purse; but 
o say as the prophet,t “Though th 
ig-tree should not blossom, neither fruit 
¢ in the vine, &e. yet will I rejoice in 
he Lord” ; surely this is not easy. 


Would you know then how a ‘Chris- 


jan may keep his ‘Heart from distrust- 
ng God, or repining against him, when 
award wants are pot felt or feared: 2 

This case — to be peck 


S. ° Webs i iv. 16. } Hab. iii. 17. foe 


408 FLAVEL ON v 
empty the people of God of ‘desig erea 
ture-fulness, and acquaint them wil 
those difficulties to. which hitherto the 
have been altogether strangers. To se 
cure the heart frown the. Roveon, attend 
ing this condition, these consideration 
may, through the blessing of the 7“ 
prove effectual: 

1. If God reduce you to enesaiiall 
he therein deals no otherwise with you 
than he has done with some of the holi 
est men that ever lived. Your condi 

—€ n is not singular; though you hay 
therto been a stranger to want, othe 
saints have been Snitinthe acquainte 
with it. Hear what Paul says, not ¢ 
himself only, but in the names of othe 
saints reduced to like exigencies : “ Eve 
to the present hourgwe both hunger an 
thirst, and are naked, and are ‘badiotg 
and haye no certain dwelling } 
To see such a man as Paul 
snd down the world, nak 
gry and houseless; one # 


> 1 cory ee 


KEEPING THE HEART. 409 


far above thee in grace and holiness ; 
one that did more service for God in a 
lay, than perhaps thou hast done in all 
hy days; may well put an end to your 
repining. Have you forgotten what ne- 
sessities even a David has suffered? 
How great were his difficulties? “ Give 
[ pray thee,” says he to Nabal, “ what- 
soever cometh to thy hand, to thy ser- 
vants, and to thy son David.”* But 
why speak lof these? Behold a great- 
x than any of them, even the Son of 
x0d, who is the heir of all things, and 
y whom the worlds were made, som 
imes would have been glad of any thing, 
iaving nothing to eat. “ And on aie 
norrow, -when they were come from 
sethany, he was hungry 5 and seeing 
fig-tree afar off, having leaves, he came 
fhaply he might find any thing there- 
n. cs 

es then God has set no mark 
d upon you, neither can you ia- 


i Taian, “xxv. 8 + Mark xi. 12. 
10 oe 


. a Ne ae 
410 FLAVEL Ge iY Fe " 


fer want of love from want of wll 
When thy repining heart puts the ques 
tion, ‘ Was there ever any sorrow lik 
unto mine?” Ask these worthies, ant 
they will tell thee that though the; 
did not complain as thou dost, yet thei 
aon was as BRA pec as thi 
is. 

Ce, ir God leave you not? in this con 
dition, without a promise, you have n 
reason to repine or despond under if 
That is a sad condition indeed, to whid 
po promise belongs. Calvin in his com 
ment on Isaiah ninth chapter, and firs 
verse, explains in what sense the dark 
ness of the captivity was not so great 
as that of the lesser incursions made by 
Tiglath Pileser. In, the captivity th 

city was destroyed, and the temp! 
burnt with fire: there was no comps ri 
son in the affliction; yet the darknes: 
was not so great, because, (says hi 
“there was a certain promise 
this case, but none in the other’ 


rw, 


KEEPING THE HEART. 4414 


_ It is better to be low as hell with 
a promise, than to be in paradise with- 
out one. Even the darkness of hell it 
self, would be comparatively no dark- 
ness at all, were there but a promise 
to enlighten it. Now God has left 
many sweet promises for the faith of 
his poor people to live upoy in this 
condition ; such as these: “O fear the 
Lord, ye his saints, for there is no 
want to them that fear him; the lions 
do lack and suffer hunger, but they 
that fear the Lord shall not want any 
eood thing.”* “The eye of the Lord 
is upon the righteous to keep them alive 
in famine.”+ ‘No good thing will 
He withhold from them that walk: ‘up- 
rightly.” He that spared not his 
own Son, but delivered him up for us 
all, how shall he not with him also 
freely give us all things?” “ When 
the poor, and the needy seek water, 
* i xxxiy.9,10. . + Psalm xxxiii. 18, As. 

t Psalm Issxiv. i. 4 Rom. Vill. SQ 


412 - ELAVEL ON a 


and there is none, and their tongue fail. 
eth for thirst, I the Lord will hear them, 
I the God of Israel will not forsake 
them.”* Here you see their extrem 
wants, water being put for the necessa. 
ries of life; ond their certain relief. 
“T the Lord will hear them :” in which 
it is supposed that they ery unto him in 
their distress, and he hears their cr ¥ 
Having therefore these promises, whj 
should not your distrustful heart eon. 
clude like David’s, “The Lord is mj 
shepherd, I shall not want.”+ . 

‘But these promises imply condi 
tions ; if they were absolute, they woulk 
afford more satisfaction.” What ar 
bie those tacit conditions of which yor 

speak, but these, that he will eithe 
supply or sanctify your wants; tha 
you shall have so much as God sees fi 
for you? And does this trouble you: 
Would you have the merey, whe eR 
sanctified or not? Whether “God : ee! 


® Ysaiah xli. 17. f Pedlm Sxiiis 1) ft v 
2 ty » ee ae 


KERPING THE HEART. 413 


it fit for you or not?- The appetites of 
saints after earthly things should not 
be so ravenous, as to seize greedily upon 
any enjoyment, without regarding cir- 
cumstances. 

‘But O, when wants press, and I see 
not whence supplies should come, my 
faith in the promise shakes, and I, like 
murmuring Israel, cry, “He gave bread, 
ean he give water also?” O unbeliev- 


ing heart! when did his promises fail? — 


whoever trusted them and was asham- 
pl? may not God upbraid thee with 
thine unreasonable infidelity, as in Jer. 
ii. 31. “Have I been a wilderness 
unto your” or as Christ said to his 
lisciples, “ Since [was with you, lack- 
ad ye any thing?” Yea, may you not 
apbraid yourself; may you not say with 
sood old Polyearp, “These many years 
[ have served Christ, and found him a 
ds master” ? 

Indeed he may deny what your wan- 
‘onness, but not what your'real want 
. *10 


I 


ph 


114 " FLAVEL ON 7 1 4))) 7" 
calls for. He will’not regard the er 
of your lusts, nor yet despise the cr, 
of your faith: though he will not in 
dulge your wanton appetites, yet h 
will not violate his own faithful prom 
ises. 'These promises are your best se 


~ eurity for eternal life; and itis strang 


they should not satisfy you for dail 
bread. Remember the words ‘of th 
Lord, and solace your heart with then 


- amidst all your wants. It is sait 


of Epicurus, that in dreadful parox 
ysms of the cholic, he often refresher 
himself by calling to mind his invention 
in philosophy: and of Possodonius th 
philosopher, that in an acute disorde 
he solaced himself with discourses o1 


moral virtue; and when distressed, 
» would say, ‘O pain, thou dost nothing 


though thou art a little troublesome, 
will never confess thee to be eyil.” I 
upon such grounds as these they coult 
support themselves under such rack ng 
pains, and even delude their ¢ disease 


KEEPING THE HEART. a 


by them; how much rather should the 
precious promises of God, and the sweet 


experiences which have gone along | 


step by step with them, make you for- 
get all your wants, and comfort you in 
every difficulty ? 

8. Ifit be bad now, it might have 
been worse. Has God denied thee the 
comforts of this life? He might have 
denied thee Christ, peace and pardon 
also; and then thy case had been wo- 
ful indeed. You know God has done 
soto millions. How many such wretch- 
ed objects may your eyes behold eve- 
ry day, that have no comfort in hand, 
nor yet in hope; that are miserable 
here, and will be so to eternity: that 
haye a bitter cup, and nothing to sweet- 
en it; no, not so much as any hope 
that it will be better. But it is not se 
with you: though you be poor in this 
world, yet you are “rich in faith, and 
an heir of the kingdom which God has 


“4416 FLAVEL ON | 


promised.”* Learn to set spiritual 
riches over against temporal poverty, 
Balance all your present troubles with 
your spiritual privileges. Indeed if 
God had denied your soul the robe of 
righteousness to clothe it, the hidden 
manna to feed it, the heavenly mansion 
to receive it; you might well be pensive: 
but the consideration that he has not, 
may administer comfort under any out. 
ward distress. When Luther began to 
be pressed by want, he said, “ Let us 
be contented with our hard fare; for 
do not we feast with angels, upon Christ 
the bread of life?” “ Blessed be God, 
(said Paul) who hath eenit to us 
in all spiritual blessings.” ‘ 

a Though this affliction is great, 

_has far greater, with which h 

chastises the dearly beloved of his oa 
in this world. Should he remove this, 
and inflict those, you would account 
your present state a very omer ‘table 


* James ii. 5. ¢ Bphes as 4, a 


' KEEPING THE HEART. 447 . 


one, and bless God to be as you now 
are. Should God remove your present 
troubles, supp!y all your outward wants, 
sive you the desire of your heart in 
ereature-comforts ; but hide his face 
from you, shoot his arrows into your 
soul, and cause the venom of them to 
drink up your spirit:—should he leave 
you but a few days to the buffeting of 
Satan :—should he hold your eyes but a 
few nights waking with horrors of con- 
science, tossing too and fro till the 
Jawning of the day :—should he lead 
you through the chambers of death, show 

you the visions of darkness, and make 
his terrors set themselves in array a- 
sainst you :—then tell me if you would 
i0t think it a great mercy to be back 
igain in your former necessitous condi- 
jon, with peace of conscience ; and ac- 
count bread and water, with God’s fa- 
your, a happy state? O then, take heed 
of repining. Say not, that God deals 
aarly with you, lest you praveke him 


- 
| v bs ; 


i 


418 — FLAVEL ON oe 
to convince you by your own sense, that 
he has worse rods than these for unsub- 


ee and froward children. ~ 3 
. If it be bad now, it will be better 


“a say: Keep thy heart by this con. 


sideration, ‘the meal in the barre! is al- 
most spent; well, be it so, why should 
that trouble me, if Tam almost beyond 
the need and use of these things?’ The 
traveller has spent almost all his mo. 
ney; ‘well (says he) though my mo: 
ney be almost spent, my journey is al. 
most finished too: I am near home; 


and shall soon be fully supplied’ 1] 


there be no candles in the house, it is a 
comfort to think that it is almost day; 
and then there will be no need of them. 
I am afraid, Christian, you misrecko 
when you think your provision is almos 
spent, and you have a great way to tra 
vel: ‘many years to live, and nothing te 
‘live upon; it may be not half so. man 
as you suppose. In this be conf 


pe 


if your previzion be im -eith her fr 


KEEPING THE®HEART. 119 


supplies are coming, (though you see 
not whence) or you are nearer your 
journey’ send than you reckon yourself 
lobe. Desponding soul, dues it become 
. man travelling upon the road to that 
heavenly city, ead almost arrived there, 
within a few days’ journey of his Fa- 
ther’s house, where all his wants shall 
e supplied, to be so anxious about a 
ittle meat, or drink, or clothes, which 
ne fears he ‘shall want by the way? 


hen turned out naked in a frosty night, 


mdeed is sharp and cold, but heaven. 
's warm and coinfortable; here we shiy- 
tr for cold, but Abraham’s bosom will 
nake amends for all.” am 


nay die for want.’ Whoever did ‘so? 

here were the righteous forsaken ? If 

ndeed it be so, your journey is roa 
‘you fully supplied. 

g f But 1 am not sure of that; were i 

ure of Heaven, it were anoiliee matter? 


am 


c was nobly said by the forty martyrs) ~ 


io be starved to death, “The winter — 


‘But (says the desponding soul) I~ 


5 
v 


Sa 


_ sonable provision for you, in former d 


120 FLAWEL ON 


Are you not sure of that? then you hay 
other matters to trouble yourself, abou 
than these; methinks these should b 
the least of all your cares. I do not fin 
that souls perplexed about the want ¢ 
Christ, pardon of sin, &e. are usuall, 
very solicitous about these things. H 
that seriously puts such questions a 
these, ‘What shall I do to be saved 
how shall I know my sin is pardoned } 
does not trouble himself with, “ Wha 


shall. I eat, what shall I drink, 


herewithal shall I be clothed 2?” 


6. Does it become the. children. 


such a Father to distrust his: all. suffici 
ency, or repine at any of his dispensa 
tions ? Do you well to question his car 
and love, upon every new exi gency, 
Say, have you not formerly been asham 
ed of this? Has not your Father’s se 


ficulties, put you to the blush, and ; na 


you resolye never mare to: questi a hi 


love and care? And yet wait 


KEEPING THE HEART. 124 


renew your unworthy suspicions of him ? 
Disengenuous child! reason thus with 
yourself: ‘If I perish for want of what 
is good and needful for me, it must be 
either because my Father knows not my 
wants, or has not wherewith to supply 
them, or regards not what becomes of 
me. Which of these shall I charge up- 
on him? Not the first: for my Father 
knows what I have need of.* Not the 
a second : for the earth is the Lord’s, 
and the fulness thereof ;+ his name is 
God All-sufficient.t Not the last: for 
asa Father pitieth his children, so the 
Lord pitieth them that fear him ;\| the 
Lord is exceeding pitiful, and of tender 
ercy ;) he hears the young ravens when 
they cry :{j—and will he not hear me ? 
Consider (says Christ) the fowls of the 
ur; not the fowls at the door, that are 
avery day fed by hand, but the fowls of 
the air that have none to provide forthem.— 


: ah ie. 32. { Psalm xxiv.1. + Gen. xvii. 1. 
| Psalm cil, 13,  § Jamesy.11. Job xxxyiii. 41. 
Ai Ad | 


422 _ ‘FLAVEL-ON 


Does he feed and clothe his enemies, and 
will he forget his children? he heard even 
the ery of Ishmael in distress.* O my 
unbelieving heart, dost thou yet doubt # 

7. Your poverty is not your sin, bu 
your affliction. If you have not by sin 
ful means brought it upon yourself, ant 
if it be but an affliction, it may the mort 
easily be borne. It is hard indeed te 


‘ bear an affliction coming upon us as the 


fruit and punishment of sin. When men 
are under trouble upon that account : 
they say, ‘O! if it were but a single 
affliction, coming from the hand of God 
by way of trial, I could bear it; but 
have brought it upon myself by sin, i 
comes as “he punishment of sin; the 
marks of God’s displeasure are upon it: 
it is the guilt within that troubles and 
galls more than the want without.’ - But 
it is not so here; therefore you have 
no reason to be east down under be 
j Ff A cae 


1 # Gen. xxi. 17. 


KEEPING THE HEART. 123 


“But though there be no sting of 
guilt, yet this condition wants not oth- 
er stings; as, for instance, the discredit 
of religion. I cannot comply with my- 
engagements in the world, and thereby 
religion is likely to suffer.’ Itis well 
you have a- heart to discharge every 
duty; yet if God disable you by pyrovi- 
dence, it is no discredit to your profes- 
sion, that you do not that which you 
cannot do, so long as it is your desire 
and endeavour to do what you can and 
ught to do; and in this'case God’s will 
: that lott and forbearance be exer- 
ised towards you.* ; 

‘ But it grieves me to behold the ne- 
ppapities of others, whom I was wont to 
relieve and refresh, but now cannot.’ 
you cannot, it ceases to be your duty, 
nd God accepts the drawing out of your 
soul to the hungry, in compassion and 


* Deut. xxiv. 12, 18. 


lesire to help them, though you cannot _ 


424 FLAVEL ON 


‘But I find such a condition full of 
* temptations, a great hinderance in the 
way to Heaven.’ Every condition in 
the world has its hinderances and attend. 
ing temptations; and were you, in 4 
prosperous condition, you might there 
meet with more temptations and fewel 
advantages than you now have; foi 
though I confess poverty as well a: 
prosperity has its temptations, yet J am 
confident prosperity has not those ad. 
vantages that poverty has. Here you 
have an opportunity to discover the sin. 
cerity of your love to God, when you 
can live upon,him, find enough in him. 
and constantly follow him, even when al 
external inducements and motives fail. 
» ~~ Thus I have shewn you how to keey 
mie heart from the temptations. ant 
dangers attending a low condition in 
the world. When want oppresses ane 
_ the heart begins to sink, then improve 
~~ and bless God for, these helps to. keep it 
| VI. The sixth season requiring thi 
diligence in keeping the heart, is the 


ROK 
ie 


KEEPING THE HEART. 125 


season of duty. Our hearts must be 
closely watched and kept, when we 
draw nigh to God in public, private or 
secret duties ; for the vanity of the heart 
seldom discovers itself more than at such 
times. How often does the poor soul 
ery out, ‘O Lord, how gladly would I 
serve thee, but vain thoughts will not let 
me ; [I come to open my heart to thee, 
io delight my soul in communion with 
hee, bid my corruptions oppose me : hf 
Lord, call off these vain thoughts, an 
uffer them not to prostitute the ee 
chat is espoused to thee.’ | 

‘The question then is this: How may 
the heart be kept from distractions by 
rain thoughts, in time of duty? There 
s a two-fold distraction or wandering of — 
he heart in duty: First, voluntary wail 
abitual, “They set not their hearts 
right, and their spirit was not steadfast — 
vith God.”* This is the case of for- 
alists, and it proceeds from the want of 


© Psalm Ixxviii. 8. 


ety 


_ the world into God’s presence, wit 


a 
426 FLAVEL ON 


a holy inclination of. the heart to God 
their hearts are under the power of thei 
lusts, and therefore it is no wonder tha 
they go after their lusts, even when the} 
are about holy things. Secondly, in 
voluntary and lamented distractions: “7 
find then a law, that when I would de 
good, evil is present with me ; O wretch 
ed man that 1 am,” &e.* This proceed 
not from the want of a holy inclinatior 
and aim, but from the weakness of grace 
and the want of vigilance in opposin; 
in-dwelling sin. But it is not my busi 
ness to show you how these distraction 
come into the heart, but rather how t 
get them out, and prevent their futur 
admission. 

1. Sequester yourself from all earthl; 
employments, and set apart some tims 
for solemn preparation to meet God i 
duty. You cannot come directly. fron 


finding a savour of the world in you 


f 
¢ 7) a 
* Rom. vii. 21-24. _ 2 ie 


>» J Nie eh iy) 


KEEPING THE HEART. 127 


duties. It is with the heart, (a few mi- 
nutes since plunged in the world, now in 
the presence of God) as it is with the 
sea after a storm, which still continues 
working, muddy and disquiet, though 
the wind be laid and the storm be over. 
Your heart must have some time to set- 
tle. Few musicians can take an instru- 
ment and play upon it, without some 
time and labour to tune it; few Christi- 
ans can say with David, “ My heart is 
fixed, O God, it is fixed.”* When you 
eo to God in any duty, take your heart 
aside and say, ‘O my soul, I am now 
engaged in the greatest work that a 
creature was ever employed about; I 
am going into the awful presence of 
God, upon business of everlasting mo- 
ment. O my soul, leave trifling now 3 
be composed, be watchful, be serious $ 

this is no common work, it is soul-work ; 

it iswork for eternity ; it is work Ghach 

wih ting forth fruit to life or death, in 


ata * Psalin Wii. 7, 


428 FLAVEL ON 


ihe world to come.? Pause awhile- 
and consider your sins, your ‘wants, 
your troubles; keep your thoughts 
awhile en these, before you address 
yourself to duty. David first mused, 
and then spake with his tongue.* =~ 
2. Having composed your heart by 
previous meditation, immediately set a 
guard upon your senses. How often 
Christians in danger of losing the 
- eyes of their mind by those of their bo. 
dy. Against this David prayed, “Turn 
away mine eyes from beholding vanity, 
and quicken thou me in thy way.’4 
This may serve to expound the Arabiar 
erb: “Shut the windows that the 
use may be light.” It were well i 
could say in the commencement, as 
holy man once said when he cam¢ 
from the performance of duty: “Bi 
shut, O my eyes, be shut; for itis im 
possible that you should ‘ever digee r 


such beauty and glory in pic cr ° 
4 di, aa 
® Psalm xxxix. 3. + Psalm cxix. | 


ae 


 — 


KEEPING THE HEART. 429 


s [have now seeninGod.” You must 
woid all occasions of distraction from 
ithout, and imbibe that intenseness of 
pirit in the work of God, which locks, 
p the eye and ear against vanity. 
3. Beg of God a desined fancy. A 
working fancy, (saith one) how mach 
soever it be extolled among men, is a 
zreat snare to the soul, except it work 
in fellowship with right reason and a 
anctified heart. ‘The fancy is a power 
af the soyl, placed between the senses 
nd the understanding 5 ‘it is that which 
irst stirs itself in the soul, and by its 
motions the other powers of the soul are 
brought into exercise ; it is that in which 
houghts are first formed, and as that is, 
so are they. If imaginations be not first 
cast down, it is impossible that every 


into obedience to Christ. "The fancy is 
aturally the wildest and most untame- 
ble power of the soul. Some Chris- 
tians have much to do with it ; and the 


on 


4 


thought of the heart should be brought » 


mH 


5 aaah ie 
430 FLAVEL ON 


more spiritual the heart is, the mor 
dees a wild and vain fancy disturb an 


perplex it. It is a sad thing that one’ 


imagination should call off the soul froy 
attendance on God, when it is engage 
in communion with him. Pray earnes' 
ly and perseveringly that your fane 
may be chastened and sanctified, an 
when this is accomplished your thought 
will be regular and fixed. | : 

4. If you would keep your heart fro1 
vain excursions, when engaged in dutie: 
realize to yourself by faith, the holy an 
awful presence of God. If the presenc 
of a grave man would compose you 1 
seriousness, how much more should th 
presence ofa holy God? Do you thin 


that you would dare to be gay and ligh 


* if you realized the presence and inspec 


ous duty, and act as if you believed 


tion of the Divine Being? Remembs 


where you are, when engaged in relig 


the omniscience of God. “All thing 
are naked and open to the eyee of a 


Be Ty Cat) 
i th 


KEEPING THE HEART. 431 


with whom we have to do.”* Realize 
iis infinite holiness, his purity, his spi- 
ituality. Strive to obtain such appre- 
sensions of the greatness of God, as shall 
uitably affect your heart; and remember 
lis jealousy over his worship. “ This 
s that the Lord spake, saying, I will be 
anctified in them that come nigh me, 
nd before all the people I will be glo- 
ified.”; A man that is praying (says 
Sernard) should behave himself as if he 
ere entering into the Court of Heaven, 
. he sees the Lord upon his throne, 
arrounded with ten thousand of his an- 
els and saints ministering unto him.”— 
Vhen you come from an exercise in 
hich your heart has been wandering 
d listless, what can you say 2” Sup- 
se all the vanities and impertinences 
hich have passed through your mind 
ring a devotional exercise, were writ- 
n down, and interlined with your pe- 
Hons © could you have the face to pret: 


Sarid Cut? 
r ® Heb. iv. 12. $ Lev. x. 3. 


a 
ut 


132 FLAVEL ON 
sent them to God? Should your tongi 


utter all the thoughts of your heart whe 


attending the worship of God, would n 
men abhor you. Yet your thoughts a 
perfectly known to God. O think upe 
this scripture: “God is greatly to I 
feared in the assemblies of his saint 
and to be had in reverence of all the: 
that are round about him.”* Why di 
the Lord descend in thunderings ar 
lightnings and dark clouds upon Sinai 
why did the mountains smoke und 
him, the people quake and tremble roun 
about him, Moses himself not excepted 
but to teach the people this great truth 
“ Let us have grace, whereby we ma 
serve Him acceptably, with reverene 
and godly fear, for our God is a cor 
suming fire.’ Such apprehensions ¢ 
the character and presence of God, wi 
quickly reduce a heart inclined to van 
ty, to a more serious frame. f 

5. Maintain a prayerful frame ia 
heart in the intervals of duty. Whi 


* Psalm Ixxxvii. Cy) Pe: Heb. xii, Bie: 29, 


KEEPING THE HEART. 433 


reason can be assigned why our hearts 
are so dull, so careless, so wandering, 
when we hear or pray, but that there 
have been long intermissions in our com- 
munion with God? If that divine unc- 
tion, that spiritual fervour, and those holy 
impressions, which we obtain from God 
while engaged in the performance of one 
uty, were preserved to enliven and en- 
save us in the performance of another, 
they would be of incalculable service to 
<eep our hearts serious and devout. For 
his purpose, frequent ejaculations be- 
ween stated and solemn duties, are of 
ost excellent use. They not only pre- 
serve the mind in a composed and pious 
ame, but they connect one stated duty, 
is if were, with’ another, and keep the 
ttention of the soul alive to all its in. 
erests and obligations. 

6. If you would have the distiaetien 
f your thoughts prevented, endeavour to 
aise your aitscton’ to God, and fo en- 
age them warmly in your duty. When 
12 


ie 


the soul is intent upon any work, it ga 
thers in its strength and bends all it 
thoughts to that work ; and when iti 
deeply affected, it will pursue its objec 
with intenseness, the affections will gai 
an ascendency over the thoughts an 
- guide them. But deadness causes dis 
traction, and distraction inereases dead 
ness. Could you but regard your du 
ties as the medium in which you migh 
walk in communion with God : in whic! 
~ your soul might be filled with those ra 
vishing and matchless delights whic 
his presence affords, you would have n 
inclination to neglect them. But if yo 
would prevent the recurrence of distract 
ing thoughts, if you would find you 
happiness in the performance of duty 
you must not only be careful that yo 
_ engage in what is your duty, but labou 
with patient and persevering, exértion t 
interest your feelings in it. Why 1 i 
- your heart so inconstant, especially ; 
ale duties? why are you rent to 


434 _ FLAVEL ON 


KEEPING THE HEART. 485 


gone, almost as soon as you are come 
into the presence of God, but because 
your affections are not engaged ? 

7. When you are etigenvtel by vain 
thoughts, humble yourself before God, 
and call in assistance. from Heaven. 
When the messenger of Satan buffeted 
St. Paul by wicked suggestions, (as is 
supposed,) he mourned before God on 
account of it. Never slight wander- 
ing thoughts in duty as small matters; 
follow every such thought with a deep 
regret. Turn to God with such words 
as these: ‘ Lord, I came hither to com- 
mune with thee, and here a busy ad- 
versary and a vain heart conspiring to- 
gether have opposed me. O my God, 
what a heart have I! shall I never 
wait upon thee without distraction? 
en shall I enjoy an hour of free, 
ommunion with thee? Grant me thy 
assistance at this time; discover thy 
lory to me, and my ean will quickly 
be recovered. I came hither to enjoy 


. F Neeed = a 
136 FLAVEL oe b 


thee, and shall I go away without theet 
Behold my distress, and help me !’— 
Could you but sufficiently bewail you 
distractions, and repair to God for de 
liverance from them, you would» gait 
relief. . i 
‘8. Look upon the suceess and thi 
comfort of your duties, as depending 
very much upon the keeping of you 
heart close with God in them. Thest 
two things, the success of duty, and the 
inward comfort arising from the: per 
formance of it, are unspeakably dear t 
the Christian; but both of these will be 
lost, if the heart be in a listless state 
“Surely God heareth not vanity, noi 
doth the Almighty regard it.”* The 
promise is made to a heart engaged ; 
“Then shall ye seek me, and find me 
hen ye shall search for me with al 
Bee hearts.”’} bedi hol find” ed 


a : Lot ; 
~ /®, Job. sagxy, 13. Vers ot 


KEEPING THE HEART. 187 


do I luse by a careless heart now! My 
praying: seasons are the most valuable 
portions ‘of my life: could I but raise 
my heart to God, I might now obtain 
such mercies, as would be matter of — 
praise to all eternity.’ 

' 9. Regard your carefulness, or care- 
lessness in this matter as a great evi- 
dence of your sincerity, or hypocrisy.. 
Nothing will alarm an upright heart 
‘more than this. «What, shall I give 
way to a customary wandering of heart 
from God? Shall the spot of the hypo- 
erite appear upon my soul? Hypo- 
erites, indeed, can drudge on in the 
round of duty, never regarding the 
frame of their hearts,* but shall I do | 
so? Never—never let me be satisfied — 
with empty duties. Never let me take 
my leave of a duty, until my eyes im : 
seen the King, the Lord of Hosts.’ 

40. It will be of special use to keep 
portent with Ged in duty, * con- 


RE xs 


* Ezek. xxxiil. 31, 32. 


me 42 


ee, 


138 FLAVEL ON ~ 


sider what influence all your duties wil 
have upon your eternity. Your reli 
gious seasons are your seed.times, an 
in another world you must reap th 
fruits of what you sow in your dutie 
here. If you sow to the flesh, you wil 
reap corruption; if you sow to the Spir 
it, you will reap lifé everlasting. An 
swer seriously these questions: Are you 
wiiling to reap the fruit of vanity in th 
world to come? Pa you say, wher 
your thoughts are roving to the ends o 
the earth in duty, when you scarce min 
what you say or hear, ‘ Now, Lord, ] 
am sowing to the Spirit; now lam pro. 
viding and laying up for eternity ; nov 
I am seeking for glory, honour and im. 
mortality ; now IL am striving to ente1 
in at the straight gate ; now I am taking 
the kingdom of heaven by a holy vio- 
“lence !? Such reflections are well cal. 
culated to dissipate vain thoughts. 

Thus ‘you are directed how to keep 
your heart, when engaged in the ‘per. 
formance of duty. 


KEEPING THE HEART. 139 


- WIL. The seventh season, which 
requires more than common diligence 
to keep the heart, is, when we receive 
injuries and abuses from men. . Such 
is the depravity and corruption of man, 
that one is become as a wolf or a tyger, © 
to ancther. -And as men are naturally * 
cruel and oppressive one to another, so 
the wicked conspire to abuse and wrong 
the people of God. “The wicked de- 
voureth the man that is more righteous 
han he.”* Now when we are thus 
bused and wronged, it is hard to keep 
the heart from revengeful motions; to 
ake it meekly and quietly in commit 
the cause to him that judgeth righte- 
usly; to prevent the exercise of any 
sinful affection. The spirit that is in 
is lusteth to revenge; but it must not. be. : 
0. We haye choice helps in the. 
gospel to Keep our hearts from. sinfuh 
otions against eur enemies, and ta 

weeten our embittered spirits. Do you 


* Hab. i. 13. 


? er, 7 
140 FLAVEL ON 


ask how a Christian may keep his heat 
from revengeful motions, under. thi 
greatest injuries and abuses from men} 
TI reply: when you find your heart be 
gin to be inflamed by revengeful feel 
ings, immediately reflect on the follow. 
ing things. 

4. Urge upon your heart the severt 


- prohibitions of revenge, contained it 


the law of God. However gratifyin; 
to your corrupt propensities reveng 
may be, remember that it is forbidden 
Hear the word of God: “Say not | 
will recompense evil.”* Say not, | 
will do so to him as he hath done t 
me.”  Recompense to no man evil fo 
evil. Avenge not yourselves, bu 
place unto wrath: for it is cht & 
geance is mine, I will repay, saith th 
_ Lord.” On the contrary, If thine en 


¢ - emy hunger, feed him; if ‘thirst, sive 


him drink.”{ It was» we Py ae 


ind 
* Prov. xx. 22. ¢ Prov. xxiv. ey as Rom, * 
17, 19, 20. ry Sy 


KEEPING THE HEART. 144 


urged by the Christians, to prove their 

religion to be supernatural and pure, . 
that it forbid revenge, which is so agree- 

able to nature; and itis to be wished, 

that such an argument might not be laid . 
aside. Awe your heart, then, with the 
authority of God in the scriptures; and 
when carnal reason saith, ‘my enemy 
deserves to be hated,’ let conscience re- 
ply, but doth God deserve to be diso- 
eoedt pie hese oi thus ne he done, 


eace, shall I be so waked as to break 
pa precept? if my enemy fears not 
to wrong me, shall not J fear to wrong» 
od? ‘Thus let the fear of God, re- 
strain-and calm your feelings. — ; 
2. Set before your eyes the most 
minent patterns of meckness and. tor 
iveness, that you may feel the force of 
their example. ‘This is the way to cut 
ff the common pleas of flesh and blood 


' eee?! | 
ayy . 


* 


142 | FLAVEL ON 


for revenge: as thus, no man ‘woul 
bear site an affront ;? yes, others hay ve 
borne as bad and worse ones. ‘But. 
shall be reckoned a coward, a fool, i 
I pass by this :? no matter, so long a 
you follow the examples of the wise 


_, and holiest of men. Never did any 


one suffer more or greater abuses fron 
men, than Jesus Christ did, nor dic 
any one ever endure insult and reproacl 
and ey eR kind of abuse in a mort 
peaceful and forgiving manner ; wher 
he was reviled, he reviled not again 
when he suffered, he threatened not 
when his. murderers crucified him 
he prayed, Father forgive them; ant 
herein he hath set us an Te tha 
we should follow his steps. Thus hi 
ee apostles imitated him : « Being reviled,? 
: r say. they, “we bless; being persecuted 
‘owe suffer it; being defamed, we en 

treat.”* Thave often heard it repor 
od of the holy Mr. Dod, egpaee : 


* 1 Cor ivake, 13. 


KEEPING THE HEART. 143 


man, enraged at his close, convincing 
Joctrine, assaulted him, smote him on 
he face, and dashed out two of his 


eeth; that meek servant. of Christ spit 


mit the teeth and blood into his hand, 
and said, “See here, you have knocked 
ut two of my teeth, and that without 
ny just provocation; but on condition 
hat I might do your soul good I would 
rive you leave to knock out all the rest.” 
Here was exemplified the excellency 
wf the Christian spirit. Strive then for 


his spirit, which constitutes the true 


xcellence of Christians. Do what oth. 
rs cannot do, keep this spirit in exer- 
vise, and you will preserve peace in 
your own soul, and gain the victory 
ver your enemies. 

3. Consider the character of the 
jerson who has wronged you. He i 
ither a good or a wicked man. ih 
3 a good man, there is light and teh. 
lerness i in his conscience;-whieh, sooner 
r later, will bring api to ape. of 


$s 


ae) 
“4% 


144: FLAVEL ON 
the vii of what he has done. 


him greater injuries than he lias bdkel 4 
you; and why should not you forgive 
him? Will Christ not upbraid him for 
any of his wrongs, but frankly forgive 
him all; and will you take him by tl 
throat, for some petty abuse which. he 
has offered you? 
But if a wicked man has insulted of 
injured you, truly you have more rea- 
son to exercise pity than revenge to- 
_ wards him. He is in a deluded and 
miserable state; a slave to sin and an 
enemy to righteousness. If he should 
ever repent, he will be ready to make 
you reparation ; if he continues impeni: 
tent, there is a day coming when he will 
be punished to the. extent gfhis deserts. 
“s fou need not study revenge, od wil 
€xecute vengeance upon him. 


te 4, Remestber, that -by ah rau 
ean only gratify a sinful passion, wi! ich 


' by forgiveness ye might « 


KEEPING THE HEART. 145 


Suppose that by revenge you might des- 
troy one enemy; yet, by exercising the 
Christian temper, you might conquer 
three—your own lust, Satan’ s tempta- 
tion, and your enemy’s heart. If by re- 
vel ge you should overcome your enemy, 
he vietory would be unhappy and in- 
zlor jous, for in gaining it, you would be 
bvereome by your own corruption. But 
By exercising a meek and forgiving tem- 
per, you will always come off ari omhe 
and success. It must be a very disinge- 
nuous nature indeed, upon which meek- 
ness and forgiveness will not operate ; 
that must be a flinty heart, which this 
fire will not melt. Thus David gained 
such a victory over Saul his persecutor, 
at “ Saul lifted up his voice and wept, 
ind he said to David; thou art more 
ighteous than 1.”* ) 

_ 5. Seriously propose this question to. 
our own heart: ‘Have I got any good 

y means of the wrongs and injuries 
hich I Bay ereceived?’ If — have 


Tia Sam. Xxiv. L7. 


3 


not forgive them? will you not forgivt 


+2 said eae 4 


446 FLAVEL ON 


- done you no good, turn your reveng 


upon yourself. You have reason to | 
filled with shame and sorrow, that ye 
should have a heart which can deduc 
no - from such pager og | 


juries offered to them to g good. ; 
their souls have been animated es prais 
God, when they have been loaded wit 
reproaches from the world. “I than 
my God,” said Jerom, “ that I am won 
thy. to be hated of the world.” But | 
you have derived benefit from the re 
proaches and wrongs which you hay 
received, if they have put you upon ex 


“amining your own heart, if they hay 


made you more careful how you con 


' duct, if they have convinced you of th 


gwalue of a sanctified temper : will yo 


one who has been instrumental Q 
anuch good to you? What thoug 
meant it for evil? if throngh the I 


KEEPING THE HEART. 4147 


blessing your happiness has been pro- 
moted by what he has done, why should 
you even have a hard thought of him? 
6. Consider by whom all your troubles 
are ordered. ‘This will be-of great use 
Weep your heart from revenge ; this 
ill quickly calm and sweeten your 


mper. When Shimeirailed at David © 


and cursed him, the spirit of that good 
man was not at all poisoned by revenge; 
for when Abishai offered him, if de 
pleased, the head of Shimei, the king 
said, “ Let him curse, because the Lord 
ath said unto him, Curse David: who 
shall then say, wherefore hast thou done 
so?’* It may be that God uses him as 
his rod to chastise me, because by my 
n I gave the enemies ef God occasion 
tof Blaspheme+s and shall I be angry with 
1e instrument ? how irrational were , 
hat? Thus Job was quieted; he 
not rail and meditate revenge. upon i. 
haldeans and Sabeans; but rege 
aod as the orderer of his icodiblong in 


% 


Ke 
‘=<? S 
- 


* 2 Sam. xvi 10. . 


ae “e 


’ 


‘448 “FLAVEL on ye: oe! 


said, “The Lord hath akee away, 
presnen be his name.’* 

. Consider how you are peas ol 
hoe wronging God, and you will not 
be so dust inflamed with revenge a. 
gainst those who have wronged you. 
You are constantly affronting God, y 
he does not take vengeance on you, * 
bears with you, and forgives you; and 

_ will you rise up and avenge yoursell 
upon others? Reflect on this. cutting 
rebuke, “O thou wicked and slethful 
servant! I forgave thee all that debt be- 

' cause thou desiredst me, shouldst not 
thou also have had compassion on thy 
fellow servant, even as I had: pity or 

' thee ?”+ None should be so filled wit 

' forbearance and mercy te such as w = 

em, as those who have experiented 
“Tiches. of mercy themselves. The 
y of God to us, weet: melt our 


| MORE that we shoul 
others, except we forget, 


* Job i. 21, t Matt. xviii, yaaa 


KEEPING THE HEART. 448 ' 


compassionate God hath been to us. 
And if kindness cannot prevail in us, _ 
methinks fear should :—“ If ye forgive __ 
not men their trespasses, neither will 
your Father forgive your trespasses.”* 

8. Let the consideration that the day 
ofthe Lord draweth nigh, restrain you 
from anticipating it by acts of revenge. 
Why are you so hasty? is not the Lord 

at hand to avenge all his abused ser- 
rants? “ Be patient, therefore, breth- 
ren, unto the coming of the Lord. Be-_ 
hoid the husbandman waiteth, &c. Be 

ye also patient,—for the coming of the ©. 
Lord draweth nigh. Grudge not one 
against another, brethren, lest ye be 
condemned. Behold, the Judge stand- a 
th at the deor.”+ Vengeance belongeth — 
mnio God, and will you wrong yourself 

30 much as to'Assume his work? 

VIII. The next season in which 
special exertion is necessary to keep 
the heart, is when we meet with great 
trials. In such cases the heart is apt 
‘ ans = “Matt. We kas {7 Jam. v. 7, 8, & 


150 . | RRA ELITT 


to be suddenly transported with pride 
impatience or other sinful passions 
Many good people are guilty of hast; 
and very sinful conduct in such instar 
ces; and all have need to use diligent 
ly the following means te keep thei 
hearis submissive _ ro und 
great trials. 
1. Get humble and wig! thought 
of yourself.: The humble is ever the 
patient man. Pride is the source of ix 
regular and sinful passions. A lofty 
will be an unyielding and peevish spirit 
When we overrate ourselves, we think 
we are treated unworthily, that our ti 
als are too severe: thus we eavil an¢ 
‘ repine. Christian, you should “a 
such theughis of yourself, as woulf 
put a stap to these murmurings. “You 
should have lower and nore aeal 
views of yourself, than any other on 
can have of you, Get humility, and y 
will have peace whatever be your ‘“ 
2, Cultivate a habit of comm oe 
with God. This will pane you for 


. 


KEEPING THE HEART, 454. 


whatever may take place. This will 
so sweeten your temper, and calm your 
mind as to secure you against surprisals. 
This will produce that inward peace 
which will make you superior to your 
trials. Habitual communion with God 
will afford you enjoyment, which you 
can never he willing to interrupt by sin- 
ful feelings. When a Christian is calm 
and submissivé under his afilictions, 
probably he derives support and com- 
fort in this way; but he who is discom- 
posed, impatient or. fretful, shows that 
all is not right within—he cannot be sup- 
posed to practice communion with God. 

3. Let your mind be deeply impress- 
ed with an apprehension of the evil na- 
ture and effects of an unsubmissive and 
resiless temper. It grieves the Spirit 
of God, and induces his departure. His 
gracious presence and influence are en- — 
joyed, only where peace and quiet sub- 
mission prevail. The indulgence of 
such atemper gives the adversary an 
advantage. Satan is an angry and dis- 


is 


152 FLAVEL ON ~ 4 
contenied spirit. He finds no rest : 
in restless hearts. He bestirs hims 
when the spirits are in commotion; some 
times he fills the heart with ungratefu 
and rebellious thoughts ; sometimes hi 
inflames the tongue with indecent lan 
guage. Again, such a temper bring 
great guilt upon the conscience, unfit 
the soul for any duty, and: dishonour 
the Christian name. O keep your heart 
and let the power and excellence of you 
religion be chiefly manifested, when yo 
are brought into the greatest straights 
4. Consider how desirable it is fo 
’ a Christian to overcome his evil propen 
sities. How much more present happi 
ness it affords,—how much better it i 
in every respect to mortify and subdu 
unholy feelings, than to give way t 
them. When, upon your death-bed 
you come calmly to review your life 
how comfortable will it be to reflect o 
the conquest which you have made ove 
the depraved feelings of your- hear 
Ti was a memorable saying of Walat 
* 


nS 


KEEPING THE HEART. 153 


nian, the emperor, when he was about 
to die: “Amongst all my conquests, 
there is but one that now comforts me 5 
being asked what that was, he answer- 
ed, 1 have overcome my worst eneinyy 
my own sinful heart.” 

»5. Shame yourself, by contemplat- . 
ing the character of those who have 
been most eminent for meekness: and 
submission. Above alJ, compare thes 
temper with the Spirit of Ch 
“Learn of me,” saith he, “for I am — 
meek and lowly.” It is said of Cal- 
vin and Ursin, though both of choleric 
natures, that they had so imbibed and 
cultivated the meekness of Christ, as 
not to utter an unbecoming word, under 
the greatest provocations, And even 
many of the heathens have manifested 
zreat moderation and forbearance under 
their severest: afflictions. Is it-not a 
shame and a reproach that you should 
be outdone by them? 

| 6. . Avoid every thing which is cal- 
pulated to irritate your feelings. It is 


. speiaeiia h'| 
4154 FLAVEL ON | 


true spiritual valour, to keep as far a 
we can out of sin’s way. if you ca 
but avoid the excitements to impetuou 
and rebellious feelings, or check the 
in their first beginnings, you will hav 
but little to fear. The first workings o 
common sins are comparatively weak 
they gain their strength by degrees 
but in times of trial, the motions of sir 
are strongest at first, the unsubduec 
temper breaks out suddenly and vio 
lently. But if you resolutely withstanc 
it at first, it will yield and give you th 
victory. 

IX. The ninth season wherein th 
greatest diligence and skill are necessa 
ry to keep the heart, is the hour o 
temptation, when Satan besets the Chris 
tian’s heart, and takes the unwary b; 
surprise. To keep the heart at suc! 
times, is not less a merey than a duty 
Few Christians as so skilful in det 
ing the fallacies, and rept 
guments by which the advers 
them to sin, as to come off 


KEEPING THE HEART. 155 


whole in those encounters. Many emi- 
nent saints have smarted severely for 
their want of watchfulness and diligence 
at such times. How then may a Chris- 
‘ian keep his heart from yielding to 
temptation? There are several princi- 
pal ways in which the adversary in- 
sinuates temptation, and urges compli- 
mnce. 

1. Satan suggests that here is plea- 
sure to be enjoyed; the temptation is 
presented with a smiling aspect, and 
un enticing voice: ‘ What are you so 
lull and phlegmatic as not to feel the 
»owerful charms of pleasure? Who 
‘an withhold himself from such de- 
ights?’? Reader, you may be rescu- 
d from the danger of such temptations, 
y repelling the proposal of pleasure. 
t is urged, that the commission of sin — 
vill afford you pleasure. Suppose this 
ere true, will the accusing and con- 
emning rebukes of conscience and the 

mes of hell be pleasant too? Is there — 

e in the scourges of conscience ? 


156 FLAVEL oN a ‘i q 


§ 


If so, why did Peter weep so bitterly 
why did David ery out of broken bones 
Youjhear what is said of the pleasui 
of sin, and have you not read what D: 
vid said of the effects of it? ‘ Thir 
arrows stick fast in me, and thy han 
presseth me sore; there is no soune 
‘ness in my flesh because of thine ange 
neither is there any rest in my ‘bone 
because of my sin,” &c. &c.* If yo 
yield to temptation, you must feel suc 
inward distress on account of it, or th 
miseries of hell. But why should th 
pretended pleasure of sin allure you 
when you know that unspeakably moi 
_real pleasure will arise from the mort 
fication, than can arise from the com 
mission of sin. Will you prefer th 
gratification of some unhallowed pas 
sionypwith the deadly poison which | 
will leave. behind, to that pase plea 


WLW 


eh God, pO wah 
of conscience, and maint 


KEEPING THE HEART. 157 


neace? Can sin afford any such de- 
ight as he feels, who by resisting temp- 
ation has manifested the sincerity of 
lis heart, and obtained evidence that he 
ears God, loves holiness and hates sin? 
2. 'The secrecy with which you may 
ommit sin, is made use of, to induce 
empliance with temptation. The temp- 
er insinuates that this indulgence will 
lever disgrace you among men, for no 
ne will know of it. Butrecollect your- 
elf. Does not God behold you? Is 
ot the divine presence every where ? 
Vhat if you might hide your sin from 
1e eyes of the world, you cannot hide it 
om God. No darkness nor shadow 
death can screen you from his inspec- 
on. Besides, have you no reverence 
ww yourself? Can youdo that by your- 
lf which you dare not have others ob- 
rye? Is not your own conscience 
ba thousand witnesses? Even a hea- 
en could say, “ When thou art tempted 
commit sin, fear. dae without any 
her witness.” bess 
fe 2 eo 


a 


4158 FLAVEL ON q 

3. The prospect of worldly advai 
tage, often enforces temptation. It 
suggested, ‘ Why should you be so ni 
and scrupulous? Give yourself a litt 
liberty, and you may better your cond 
tion: now is yeur time.’ | This is a da 
serous temptation, and must be promy 
ly resisted. Yielding to such a tempt 
tion will do your soul more injury, th: 
any temporal acquisition can possib 
do you good. And what would it pr 
fit you, if you should gain the who 
world and lose your own soul? Wh 
can be compared with the yalue of yo 
spiritual interests? or what can at ; 
compensate for the smallest injury 
them ? 

4. Perhaps the smallness of the s 
is urged as a reason why you may co! 
mit it; thus: ‘It is but a little one, 
small dasiaes a trifle; who os re 
upon such niceties ??, M 
_ ty of heaven little too? ef 
mit this sin, you will offend a g 
Ts there any = to te 


» i. 


KEEPING THE HEART. 459 


inners in? No; the least sinners in 

ell are full of misery. ‘There is great 

yrath treasured up for those whom the 

rorld regard as little sinners. But the 

ess the sin, the less the inducement to 

commit it. Will you provoke God for, 
| trifle? will you destroy your peace, 

yound your conscience, and grieve the 

pit, all for nothing? What madness 
s this ! 

5. An argument to enforce tempta- 
ion, is sometimes drawn from the mer- 
y of God, and the hope of parden.— 
rod is merciful, he will pass by this as __ 
n infirmity, he will not be severe to 

ark it. But stop: where do you find 

promise of mercy to presumptuous 
nners? Involuntary surprisals and 
mented infirmities may be pardoned, 
But the soul that doth aught presump-.. 
iously, the same reproacheth the Lord, 
id that soul shall be cut off from 
his people.”* IfGod is a being 
“muh mercy, how can you affront 


~ * Numb. xy. $0, a 


460 . FLAVEL ON 


him? How can you make so gloriot 
an attribute as the divine mercy, a 
occasion of sin? Will you wrong hi 
because he is good? Rather let h 
goodness lead you to repentance, an 
keep you from transgression. 

6. Sometimes Satan encourages | 
the commission of sin, from the exan 
ples of holy men. Thus and thus the 
sinned, and were restored ;_ therefo: 
you may commit this sin, and yet be 
saint, and be saved. Such suggestion 
must be instantly repelled. If goc 
men have committed sins similar to th 
with which you are beset, did any goc 
man ever sin upon such ground, an 

_ from such encouragement as is here pr 
- sented? Did God cause their exan 
ples to be recorded for your imitatio 
or for your warning? Are they not s 
up as beacons, that you may avoid tl 
‘rocks upon which they split? Are ye 
willing to feel what they felt for sin 
Dare you follow them in sin, and plun; 
yourself into such distress shane 


PS: 


KEEPING THE HEART. 416i 


as they incurred ? Reader, in these 
ways learn to keep your heart in the 
hour of temptation. 

X. The time of doubting and of 
spiritual darkness, constitutes another 
season when it is very difficult to keep 
the heart. When the light and com- 
fort of the Divine presence is withdrawn ; 
wher the believer, from the prevalence. — 
of indwelling sin in one form or other, is 
ready to renounce his hopes, to infer des- 
perate conclusions with respect to him- 
self, to regard his former comforts as 
fain dulieiind; and his professions as 
hypoerisy ; at such a time, much dili- 
ence is necessary to Keep the heart from 
espondency. The Christian’s distress 
rises from his apprehensiomol his epi. 
al state, and in general, he argues a- 
vainst his possessing true religion, Bither 
vom his having relapsed into the same 
ins, from which he had formerly been 
recovered -with shame and sorrow; or | 
rem the sensible declining of his affee- 
ons from God; or from the strengily 


— a 


162 FLAVEL ON 


of his ahections toward creature-enjoy- 
ments ; or from his enlargement in pub- 
lic, while he is often confined and bar- 
ren in private duties; or from some hor- 
rible suggestions of Satan, with which 
his soul is greatly perplexed; or, last- 
ly, from God’s silence and seeming 
denial of his long depending prayers. 
Now in order to the establishment and 
support of the heart under these circum. 
stances, it is necessary that you be ac-. 
quainted with some general truths whick 
have a tendency to calm the trembling 
and doubting soul; and that you be 
rightly instrueted, with regard to the 
above-mentioned causes of disquiet 
Let me direct your attention then, te 
the following general truths. ~ 

4. Every appearance of hypocrisy, 
does not prove the person who mani. 
fests it to be a hypocrite. You shoul 
carefully distinguish between the ap 
peaiance and the predominance — of - 
pocricy. ‘There are remains of dc 
fulness in the best hearts; this w 


nem 


KEEPING THE HEART. 163 


emplified in David and Peter; but the 
prevailing frame of their hearts being 
upright, they were not denominated hy- 
poerites for their conduct. 

2. We ought to regard what can be 
said in our favour, as weil as what may 
be said against us. It is the sin of up- 
right. persons sometimes, to exercise 
an unreasonable severity against them- 
selves. They do not impartially con- 
sider the state of their souls. To make 
their state appear better than it really is, 
is, indeed, the dawning sin of self-fiatter- 
ing hypocrites ; and to make their state 
appear worse than it truly is, is the 
sin and folly of some good persons. 
But why should you be such enemies 
to your own peace? . Why read over 
the evidences of God’s loye to your soul, 


as a man does a book which he intends ~ 


to confute? Why do you study eva- 
sions, and turn off these comforts which 
are due io you ? 

3. Every thing which may be an 
occasion of grief to the people of God, 


164 FLAVEL ON 

is not.a sufficient ground for their ques 
tioning the reality of their religion 
Many things may trouble, which eugh 
not to stumble you. Ifupon every oc. 
easion you showd call in question al 
that had ever been wrought upon you, 
your life would be made up of doubt- 
ings and fears, and you could never at- 
tain that settled inward peace, and live 
that life of praise and thankfulness 
which the gospel requires. 

4. The soul is not at all ‘times in 
suitable state to pass a right judgmen 
upon itself. It is particularly unquali. 
fied for this, in the hour of desertion o1 
temptation. Such seasons must be im. 
proved rather for watching and resisting. 
than for judging and determining. 

5. Whatever be the ground of one’s 
distress, it should drive him to, not fron 

.God. Suppose you have sinned thu: 
and so, or that you have been thus long 
and sadly deserted, yet you have no righ 

' to infer that you ought to be discour aged 

as if there was no help for you in God. 


KEEPING THE HEART. “© 165 


When you have well digested these 
truths, if your doubts and distress remain, 
consider what is now to be offered. 

4. Are you ready to conclude that 
you haye no part in the favour of God, 
because you are visited withgsome ex- 
traordimary affliction? If so, do you. 
then rightly conclude, that great trials — 
are tokens of God’s hatred ? Does the | 
scripture teach this? And dare you 
infer the same, with respect to all who 
have been as much or more afflicted 
than yourself? ? If the argument is good 
in your case, it is good in application to 
their’s, and more conclusive with res- 
pect to them, in proportion as their trials 
were greatar than your’s. Woe then 

-to David, Job, Paul, and all who 
have been afflicted as they were! But, 
-had you passed along in quietness and 
prosperity, had God withheld these 
-chastisements, with which he ordinari- 
ly visits his people, would you not have 
had far more reason for doubts and dis- 
“tress, than you now have?” 


466 °° «opiate ey . 4 


he, Do you rashly infer that the 
Lord has no love to you, because hé 
has withdrawn the light of his ceun- 
tenance? Do you imagine your state 
to be hopeless, because it is dark and 
~ mncomfotable? Be not hasty in form- 
| Vi ing this conclusion. If any of the cis- 
_) pensations of God to his pedple, will 
/ dear a favourable, as well as a harsh 
construction, why should they not be 
construed in the best sense? And may 
not“God have a design of love, rather 
than of hatred, in the dispensation under 
which you mourn? May ie not depart 
for a season, without departing forever ? 
May he not depart for a season, that he 
need not depart forever? You are not 
the first that have mistaken the design 
of God in withdrawing himself. “ Zi- 
on said, the Lord hath forsaken me, 
my Lord hath forgotten me.” But 
was it so? What saith the answer 
God? “Cana woman to her suel 
ing child 2”* &e. 


* Isaiah xlix. 14, ee 


_— a _e 
KEEPING THE HEART. 4167 


But do you sink down under the ap-_ 
prehension, that the evidences of a total 
and final desertion, are discoverable in 
your experience? Have you then lost 
your conscientious tenderness with re- 
gard to sin? And are you inclined to 
forsake God? Ifso, you have reason, 
indeed, to be alarmed. But if your 
conscience is tenderly alive; if you are 
resolved to cleave to the Lord} if the 
language of your heart is, I eannot for- 
sake God, I cannot live without. his 
presence, though he slay me, yet will I 
trust in him; then you have reason to 
hope that he will visit you again. It 
is by these exercises that he still main- 
tains his interest in you. 

Once more. _Are sense and feelings 
suitable to judge of the eerie 
and designs of God by? Can their tes- 
timony be safely relied on? Is it safe 
to argue thus: ‘If God had any love 
for my soul, I should feel it now, as 
well as in Sieber times ; but I cannot 
feel it, therefore it is gone?’ May you 


168, FLAVEL ON © j 
not as well conclude, when the sun ig 
invisible to you, that he has ceased to 
exist? Read Isaiah i. 10. , 

Now if there is nothing in the diving 
dealings with you, which is a reasona- 
ble ground of your despondency and 
distress, let us enquire what there is in 
your own conduct, for which you should 
be so cast down. 

4. Have you committed sins from 
which you were formerly recovered 
with shame.and sorrow? And do you 
thence conclude that you sin allowed- 
ly and habitually, and that your former 
humiliations for, and your oppositions 
to sin were hypocritical? But do not 
too hastily give up all for lost. Is not 
your repentance and care renewed, as 
often as you commit sin? Is it not the 
sin itself, which troubles you, and is it 
not true, that the oftener you sin, the 
more you are distressed? Itis not so in 
customary sinning; of which Bernard 
excellently discourses thus; — « When 
a man accustomed to restrain, sins g iey- 


KEEPING THE HEART. . 469 


ously, it seems insupportable to him, 
yea, he seems to descend alive into hell. 
In process of time, it seems not insup- 
portable but heavy; and between insup- 
portable and heavy, there is no smail 
descent. Next such sinning becomes 
light, his conscience smites but faintly. 
and he regards not her rebukes. ‘Then 
he is not only insensible to his gunt, but 
that which was bitter and displeasing, 
has become, in some degree, sweet and 
pleasant. . Now it is made a custom, 
and not only pleases, but pleases habit- 
nally. At length, custom becomes na- 
ure; he cannot be dissuaded from it, 
sut defends and pleads for it.” This is 
llowed and customary sinning, this is 
he way of the wicked. But is not 
our way the contrary of this ? 

2. Do you apprehend a decline of 
our affections from God, and from spi- 
itual subjects? This may be your 
ase, and yet there may be hope. But. 
yossibly you are mistaken with regard 


b this. There are many things to be 
z 15 ‘ 


470 FLAVEL ON q 
Jearnt in Christian experience; it has 
relation to a great variety of subjects. 
You may now be learning, what it is 
very necessary for you to know, as 2 
Christian. Now what if you are no 
sensible of so lively affections, of such 
ravishing views as you had at first: 
may not your piety be growing mort 
solid and consistent, and better adapt 
ted to practical purposes? Does it fol- 
low from your not always being in the 
same frame of mind, or from the fac 
that the same objects do not at all time: 
excite the same feelings, that you have 
no true religion? Perhaps you de. 
ceive yourself, by looking forward te 
what you would be, rather than contem- 
plating what you are, compared with 
what you once were. 

3./ If the strength of your love te 
creature enjoyments, is the ground of 
desperate conclusions sittings 0 See 
self, perhaps you argue thus: *I 
that I love the creature more Nini God, 
if so, I have no true love to bes i I 


KEEPING THE HEART. 474. 


sometimes feel stronger affections to- 
wards earthly comforts, than I do. to- 
wards heavenly objects, therefore my 
soul is not upright within me.’ If, in- 
deed, you love the creature for itself, 

if you make it your end, and religion 
but a means, then you conclude rightly ; 
for this is incompatible with supreme 
love to God. But may not a man love 
God more ardently and unchangeably 
than he does any thing, or all things else, 
and yet, when God is not the direct ob- 
ject of his thoughts, may he not be sen- 
sible of more violent affection for the 
creatures, than he is, at that time for) — 
God? As rooted malice, indicates a 4 
stronger hatred; than a sudden. though 
more deel passion; so we must judge 
of our love, not by a violent motion of 
it, now and then, but by the depth of 
its root, and the constancy of its exer- 
cise. Perhaps your difficulty results 
from bringing your love to some foreign 
and improper test. Many persons have 
fear ‘ed that when brought to some emi- 


| 472 FLAVEL ON | 


nent trial, they should renounce Chris 
and cleave to the creature; but wher 
the trial came, Christ was every thing 
and the world as nothing in their es. 
teem. Such were the fears of som: 
martyrs, whose victory was complete 
But you may expect divine assistance on 
ly at the time of, and in proportion to you 
necessity. If you would-try your love 
see whether you are willing to forsake 
Christ now. 

4. Is the want of that enlargemen 
in private, which you find in publi 
exercises, an occasion of doubts anc 
fears? Consider then, whether ther 


are not some circumstances. attendin; 


public duties, which are peculiarly cal 
rulated to excite your feelings and ele 
vate your mind, and which cannot af 
fect you in private. Ifso, your exerci 
ses in secret, if performed faithfully an: 
in a suitable manner, may be profitable 
though they have not all the character 
isticks of those in public. If you ima 
gine that you have spiritual 


eM ee 


KEEPING THE HEART. 178 


ment and enjoyment in public exercises, 
while you neglect private duties, doubt- 
less you deceive yourself. Indeed if 
you live in the neglect of seeret duties, 
or are careless about them, you have 
great reason to fear. But if you regu- 
larly and faithfully perform them, it 
does not follow that they are vain and 
worthless, or that they are not of great 
value, because they are not attended 
with so much enlargement as you some- 
times find in public. And what if the 
Spirit is pleased more highly to favour 
you with his gracious influence, in one 
place and at one time than another, 
‘should this be a reason for murmuring 
and unbelief, or for thankfulness ? 

5. The vile or blasphemous.sugges- 
tions of Satan, sometimes occasion great 
perplexity and distress. They seem — 
te lay open an abyss of corruption in the 
heart, and to say there can be no grace 
here. But there may be grace in the 
heart where such thoughts are injected, 


‘though not in the heart which consents 
| are 


7 


174: FLAVEL ON 

to and cherishes them. Do you then 
abhor and oppose them? do you u 

terly refuse to prostitute yourself t 

their influence, and strive to keep u 

holy and reverend thoughts of God 
and of all religious objects? If so, 
such suggestions, are involuntary, and 
no pvidelin against your piety. . . 
..6. Is the, seeming denial of your 
prayers, an oceasion of despondency? 
Ave you disposed to say: ‘If God had 
any regard for my soul, he would have 
heard my petitions before now, but 

have no answer from him, and,therefore 
no interest in him? But stay 5 though 


God’s abhorring, and finally ;rejecting 


prayer, is an evidence that. he’ rejects 
the person who prays, yet, dare you 
conclude that he has rejected you be- 
cause an answer to your prayers is dg. 
layed, or because you do not discover rit 
if granted? “ May not God bear long 
with his own elect, that ery. unto. hi 
na and night?”* ant ny Si 


KEEPING THE HEART. 175 


» Others have stumbled upon the same 
ground with you: “TI said in my haste, 
Tam cut off from before thine eyes: nev- 
ertheless thou heardest the voice of my: 
supplication.”* Now are there not 
some things in your experience, which 
indicate that your prayers are not re- 
jected, though an answer to them is de- 
ferred? Are you not disposed to con- 
tinue praying, though you do not dis- 
cover ananswer? Are you not dispos- 
ed still to ascribe righteousness to God, 
while you consider the cause of his si- 
lence as heing in yourself? Thus did 
David: “Omy God, I cry in the day- 
time, and thou hearest not; and in the” 
night, and am not silent: but thou art 
holy,” &c.f Does not the delay of an 
answer to your prayers, excite you to 
gxamine your own heart, and try your 
ways, that you may find and remove the 
difficulty? If‘so, you may have rea-. 
son for humiliation, . but not for des- 
pair. 


Pts Peat eck: 22) Lam, ii. 44. { Psalm xxii. 2,3. 


176 FLAVEL ON & 


Thus I have shown you how to keep 
your heart in dark and doubting seasons. 
God forbid that any false heart should 
encourage itself from these things. It 
is lamentable, that when we give saints 
and sinners their proper portions, each 
is so prone to take up the other’s part. 

XI. Another season wherein the 
heart must be kept with all diligence, 
is, when sufferings for religion are laid 
upon us. Blessed is the man who in 
such a season, is not offended in Christ. 
' Now whatever may be the kind or de- 
gree of your sufferings, if they are suf- 


 ferings for Christ’s sake and the gos- 


Vs, spare no diligence to keep your 
heart. If you are tempted to shrink er 
waver under them, let what follows 
help you to repel and es weaanhe _ 
instigation. q ora 

4. What reproach mega ‘asin mr 
upon the Redeemer. and his religion, 
by deserting him at such atime as this? 
You would proclaim to the world, that 
how much soever you have Donated 


KEEPING THE HEART. 477 


the promises, when you are put to the 
proof, you dare hazard nothing upon 
your faith in them; and this will give 
the enemies of Christ, an occasion to 
blaspheme. And will you thus furnish 
the triumphs of the uncircumcised? Ah, 
if you did but value the name of Christ, 
as much as many wicked men value 
their names, you could never endure 
that his should be exposed to contempts. 
Will proud dust and ashes venture up- 
on death or hell rather than have thei 
names disgraced, and will you endure; ® 
nothingto maintain the honor of Christ?» 

2. Dare you violate your consci 
out of complaisance io flesh and blood | 
Who will comfort you, when your con. — 
science accuses and condemns you? 
What happiness can there be in life, 
liberty or friends, when inward peave 
is taken away? Consider well what 
you do. 

3. Is not the public interest of — 
Chest and his cause, infinitely more 
important than any interest of your own? 


478 FLAVEL ON — , 
And should you not prefer his glory 
and the welfare of his kingdom befor 
every thing else? -Should any tempo 
rary ‘suffering, or any sacrifice whicl 
you ean be called to make, be sufferec 
to come into competition with oa hon 
our of his name ? 

- 4 Did the Redeemer ouiies you 

~ interests and think lightly of you, wher 
for your sake he endured sufferings be 
tween which and yours there can be ne 
comparison? Did he hesitate and shrink 

© back. No: ‘He endured the eross, des. 

» pising the shame.” And did he with un 

broken patience and constancy endur 

o much for you; and will you flincl 

from momentary suffering in his cause? 

»5. Can you so easily east off the so. 
ciety and the privileges:of the saints 
and go over to the enemy’s side? Are 
you willing to withhold your rl 
from those wie are determined to per. 
severe, and throw your influence int 
the scale against them? Rather | 
your body aud soul be: a uder 


yi a 
i¢ 
: “of ‘e 
tte 


KEEPING THE HEART, 179 S 


‘If any man draw back, my soul shall 
ave no pleasure in him.” * 

6. How ean you stand before Christ 
n the day of judgment, if you. desert 
jim now? He that is ashamed of 
ne and of my words, in this adulterous 
md sinful generation, of him shall the 
Son ef man be ashamed, when he com- 
thin the glory of his Father, with 
he holy angels.”’+ Yet a little while, 
nd the Son of man will come in the 
louds of heaven, with power and great ~ 
rlory, to judge the world. He will sit 
ipon the throne of judgment, while all 
he nations are brought before hin 
magine yourself now to be witnessing 
he transactions of that day. Behold 
he wicked; behold the apostates’; and. 
ear the saidisieainiie sentence which is 
ronounced upon them, and see them 
inking in the gulph of infinite and ev- 
tlasting woe! And will you desert 
hrist now, will you forsake his cause 

save a liitle suffering, or to protract 
ay 


Ps 


 * Heb. x38. + Mark viii. 9%: 


480 BLAVEEO OMigg 
an unprofitable life on earth, and thu 
expose yourself to the doom of the apos 
tate? Remember that if you ean s' 
lence the remonstrances of conscienc 
now, you cannot hinder the sentence « 
the Judge then.—By these means, kee: 
your heart, that it depart not from th 
living God. 

XII. The lastseason, which I shal 
mention, in which the heart must b 
kept with all diligence, is when we ar 
warned by sickness that our disso 
lution is at hand. When the child o 
God draws nigh to eternity, the adyer 
ty makes his last effort; and as h 
annot win the soul from God, as hi 
cannot dissolve the bond which unite: 
the soul to Christ, his great design is 
to awaken fears of death, to fill th 
mind with aversion and horror, at the 
thoughts of dissolution from. the body 
Hence, what shrinking from a separa 
tion, what fear to grag death’s, cole 
hand, what unwillingness. to. “depart 
may sometimes be observed in nad 


Gay 
a bony } 


L-— "EEEPING THE HEART. 484 


ple of God. But we ought to die as well 
as live like saints. 

I shall offer several considerations, 
calculated to help the people of God, 
in time of sickness, to keep their hearts 
loose-from all earthly objects, and cheer- 
fully willing to die. 

4. Death is harmless to the people 
of God; its shafis leave no sting in 
them. Why then are you afraid that 
your sickness may be unto death? If 
you were to die in your sins; if death 
vere to reign'over youas a tyrant, te 
eed upon you as‘a lion doth upon his 
prey; if death, to you, were to be the 
recursor Of hell, then you might rea: 5 
sonably- startle and shrink back from it 
with horror and dismay. But if your 
sins are blotted out; if Christ has van- 
guished death in your behalf, so that 
you have nothing to encounter but bodi- 
ly pain, and possibly not even that; if 
jeath will be to you the har pinper of 
neayen, why should you be afraid? 
hy not bid it welcome? Tt gannot - 


152 FLAVEL ON © 


hurt you; it is easy and harmless; it i 
like putting off your los or takin 
rest.* 

2. It may keep your heart fro 
shrinking back, to consider that death i 
necessary to fit you for the full enjoy. 
ment of God. Whether you are wil- 
ling to die or not, there certainly is no 
other way to complete the happiness 
of your soul. Death must do you the 
kind office, to remove this veil of flesh, 
this animal life which separates you fr om 
God, before you ean see and enjoy him 
fully. «Whilst we are at home in the 
body, we are absent from the Lord.” 

_And who would not be willing to die for 
‘the perfect enjoyment of God. Me- 
thinks one should look and sigh like 
a prisoner through the grates of this 
mortality: ‘“O that I bad wings like 
cya then would I fly away and pel ‘ 
rest.’ Indeed most men. need. patience 
to oad but a saint who Me. e od - ‘ 


KEEPING THE HEART. 1483 


needs patience to live. On his death- 
bed, he should often look out, and lis- 
ten for his Lord’s coming; and when 
he perceives his dissolution to be near, 
he should say, “The voice of my be- 
loved; behold he cometh leaping over 
the mountains, skipping over the hills.” 

3. Consider that the happiness of 
heaven commences immediaiely after 
death. hat happiness wiil not be de- 
ferred till the resurrection ; but as soon 
as death has passed upon you, your 
soul will be swallowed up in life. 
‘When you have once loosed from this 
shore, you shall be quickly wafted to 
the shore of a glorious eternity. And 
can you not say, £ desire to be dis- 
solved, and to be with Christ? Did 
the soul and body die together, or did 
they sleep till the resurrection, as some 
have fancied, it would have been felly — 
for Paul to desire a dissolution for the 
enjoyment of Christ; because he would 
have enjoyed mor ein the body, than he 
could have enjoyed out of it. 


184 FLAVEL ON j 
a 


The scripture speaks of but two w 
in which the soul can properly live; viz 
by faith, and vision. These two com 
prehend its present and future existence 
Now if when faith fails, sight shoul¢ 
not immediately succeed, what would 
become of the soul? ‘But the truth or 
this subject is clearly revealed in scrip. 
ture. See Luke xxiii. 433; John xiv. 
3. &e. What a blessed change then 
will death make in your condition.— 
Rouse up, dying saint, and rejoice; le 
death do his work, that the angels may 
conduct your soul to the world of light. 

4. It may increase your willingness 
to die, to reflect that by death God of. 
ten removes his people cut of the way 
of great troubles and temptations. When 
some extraordinary calamity is coming g 
upon the world, God sometimes removes 
his saints out of the way of the evil.* 
Thus Methuselah died the year hefore 
bo beg be ike a oer pores hy 


KEEPING THE HEART. 485 


the taking of Heidelburgh. Luther ob- 
serves, that all the Apostles died before 
the destruction of Jerusalem; and Lu- 
ther himself died before the wars broke 
out in Germany. Now it may be, that 
by death you will escape some grievous 
trial, which you could net or need not 
endure. But if no extraordinary tron- 
ble would come upon you, in case yeur 
life were prolonged, yet God designs by 
death to relieve you from innumerable 
evils and burdens which are insepera- . 
ble from the present state. Thus you 
will be delivered from indwelling sin, 
which is the greatest trouble ; ecai alt 
temptations from whatever souree 5 from 
bodily distempers and embarrassments ; 
and from all the afilictions and sorrows 
of this life. ‘The days of your mourn- 
“ing will be ended, and God will wipe 
away all tears from your eyes. Why 
then should you not hasten to depart 2 
 §. If you still linger, like: Loti in So- 
dom, what are your pleas and pretences 


fer alonger life? Why are you unwil- 
; *16 * 


186“ - FLAVEL ON 


ling to die? Are you concerned for the 
welfare of your relations? If so, a 
you anxious for their temporal support 
Then let the word of Ged satisfy you: 
. © Leave thy fatherless.children to me, I 
will keep them alive, and let thy widows 
trust in me.”* Luther says in his last. 
will, “ Lord, theu hast given me a wife 
and chiniven: I have nothing io leave 
them, but J commit them unto thee. O 
Father of the fatherless and judge of 
widows, nourish, keep and teach them.” ’ 

But are you concerned for the spiritu-. 

al welfare of your relations? Remem- 
ber that you cannot convert them, if you ) 


shoul live; and Ged can make your: 
- praye and counsels effectual when you . 


are dead. . 7 
Perhaps you desire to serve God long- 
er in this world. But if he has nothing, 
further for you to do here, why not say” 
with David, “ Here am I, let him. do. 
what seemeth him good.” He is call. 
ing you to higher service in 


* Jer: xi: IL 


2 * KEEPING THE HEART. 487 
and can Taceubpiiel by other hands, what 
you desire to do further here, 


heaven? Consider that you must be 
imperfeet until you dies; your sanctifi- 
cation cannot be complete until you get 
4 heaven. 

“¢ But,’ you say, ‘I want assurance, if, 
Vhad that Lcould die easily.” Ah, there 
the business hangs. Consider, then, 
that a hearty willingness to leave all 
the world, to be freed from sin, and to 
he with G6d, is the direct way to that 
desired assurance; no carnal person 
was ever willing to die upon this.g 
| Thus id have shown how the 


| 


hanks — 

1. You have seen that the keeping 

| f the heart is the great work of a Chris- 
ia which the very soul and life of 


- Do you feel too imperfect to go to. 


ound. 


o 


‘ 


ie o oe "' 


488 O° ON : 


of God. Hence, to the consternation ¢ 
h¥pocrites and formal professors, I infe 

* / 42% That the pains and labours whi 
many persons have undergone in rel 
gion, are of no value, and will turn t 
no good account. Many splendid se 
vices have been performed by men 
which God wiil utterly reject 5 they wi 
not stand on record in order to an eter 
nal acceptance, because the performer 
took no heed to keep their hearts wit 
God. This is that fatal reek on whic 
thousands of vain professors dash ant 

. ruin themselves eternally; they ar 
ut the externals of religio 
‘diess of their hearts. O ho 


in hearing, praying, reading and confer 
ring! and yet, as to the main end 0 
religion they might as well have sa 
still, and done nothing, the great work 


neglected. Tell me, vain | pr 

when did you shed a tear 

ness, hardness, unbelief or 
a 


KEEPING THE HEART. ~ 489 


your heart. And do you think your easy ; 
religion can save you? If so, you must 
invert Christ’s words, and say, Wide < 
is the gate and broad is the way, that ~ 
leadeth to life, and many there be that 
go in thereat! Hear me, ye. self-de- 
luding hypocrite, you who have put o 

od with heartless duties, you who have 
acted in religion as if you had been bless- 
ing an idol, you who could not search 
your heart, and regulate it, and exercise 
it in your performances ; how will you 
abide the coming of the Lord? How 
will you hold up your head before him, 
when he shall say, ‘O you dissembling 
false hearted man! how could 308 
fess religion? with what face “could 
you so often tell me that you loved me, 
when you knew in your conscience, that 
your heart was not with m8?’ O ttem- 
ble to think what a fearful judgment it 
isto be given over to a heedless and 
careless heart; and then to have reli- 
gious daties, ee rattle, to quiet 
and still the conscience ! } a 


ot 


190 FLAVEL ON 


2. I infer for their humiliation, th 
unless the people of God spend mot 
time and pains about their hearts, tha 
they ordinarily do, they are never lik 
_ foftlo God much service, or to posses 
‘auch comfort in this world. Tymay 
say of that Christian who is remiss and 
careless in keeping his heart, as Jacoh 
said of Reuben, Thou shalt not excel. 
Tt greves me to see how many Chris. 
tians there are, who live at a poor, low 
rate, both of service and comfort, and 
who go up and down dejected and com: 
plaining. But how can they expect il 
should be otherwise, while they live so 
carelessly ? O how little of their tim 
is spent in the closet, in searching 
humbling and quickening their hearts 

Chriffian; you say your heart is dead, 
and do you wonder that it is, so long 
as you keep it not with the fountain of 
life? If your body had been dieted as 
your soul has, that would ‘h 
dead too. And you may 
pect that your heart will be- 


KEEPING THE HEART. 491 


tate, until you take more pains with it. 

O Christians! I fear your zeal and 
trength have run in the wrong channel ; 
fear that most of us may take up the © 
Shurch’s complaint: “ ‘They have made - 
ne the keeper of the vineyards, but 
nine own vineyard have I not kept.” 
"wo things have eaten up the time and 
trength of the professors of this gene- 
ation, and sadly diveried them from 
eart-work : 

First :—Fruitless controversies, start- 
d by Satan, 1 doubt not, for the very 
urpose of taking us off from practi- 
al godliness; to make us puzzle our 
ads, when we should be inspecting 
ur hearts. How little have we regard- 
d the observation: “It is a good aol 
iat the heart be established with grace, 
nd not with meats,” i.e. with disputes 
ad controversies about meats, “ whieh 
ave not profited them that have been 
ecupied therein.”* How much better it 
to see men live exactly, than to hear 


 * Heb, xiii. 9. 


Py 


scl 


an them dispute with subtilty. These un 


492 . FLAVEL ON 4 


- fruitful questions, how have they rend 


q ed the churches, wasted time and spir 


its, and taken Christians off from thei 
main business? What think you, wouk 
it not have been better if the question 
agitated among the people of God, o 
late, had been such as these: Hov 
shali a man distinguish the special, fron 
the common operations of the Spirit 
How may a soul discern its first declin 
ings from God? How may a backslid 
ing Christian recover his first love? Hoy 
may the heart be preserved from unsea 
sonable thoughts in duty? How ma 
a bosom-sin be discovered and mortifi 
ed? &c. Would not this course hay 


_ tended more to the honour of religion 


and the comfort of souls? Iam asham 
ed, that the professors of this genera 
tion are yet insensible of their folly 
You have come to what your minister 
fous since expected, and } wat 


_ KEEPING THE HEART. 193 i. 


turn your disputes and contentions into- 
practical godliness ! 

Second :—Worldly cares and incum- 
braneces, have greatly increased the 
neglect of our hearts. The heads and 
hearts of multitudes, have been filled 
with such a crowd and noise of worldly 
business, that they have lamentably de- 
clined in their zeal, their love, their 
delight in God, and their heavenly, se- 
rious and profitable way of conversing 
with men. How miserably have we en- 
tangled ourselves in this wilderness of 
ites. Our discourses, our. conferen- | 
ces, nay, our very prayers are tinged 
with it. We have had so much to do 
without, that we have been able ta do 
but little within. And how many 
precious opportunities have we thus 
lost? How many admonitions of the 
Spirit have passed over unfruitfully ? 
How often has the Lord called to us, 
when our worldly thoughts have pre- 
ventedus from hearing? But there cer- 
inl a way to enjoy God even in 


th 


~ 494 : FLAVEE ON ey - 


our Ww orldly employments. If we los 
our views of him, when engaged in ou 
temporal affairs, the fault is our own 
Alas! that Christians should stand att 
door of eternity, having more work upo 
their hands than then! time is sufficien 
for, and yet be filling their heads an¢ 
hearts with trifles. 
/ 3.  Linfer lastly, for the Geckos 
of all, that if the keeping of the hear 
be the great work of a Christian, ther 
there are but few real Christians in the 
world. If every one who has learned 
_ the dialect of Christianity, and who caz 
. talk like a saint; if every one who has 
gifts and parts, and who can make shif 
to preach, pray or discourse like a Chris. 
tian; in a word, if all such as assoei. 
ate with the people of God, and pariake 
of ordinances, may pass for Christians, 
‘then indeed the number is great. | ‘But 
alas! how few can be found, if you 
Judge them by this rule,—how few are 
there who conacieniaa ze ena pit 


KEEPING THE HEART. 195 


scrupulously to their motives? Indeed — 
there are few closet-men among pro- 
fessors! It is easier for men to be re- 
conciled to any other duties in religion, 
than to these. The profane part of the 
world will not so much as meddle with 
the outside of any religious duties, and 
least of all, with these; and as for the 
hypoerite, though he may be very parti- 
cular in externals, you can never per- 
suade him to undertake this inward, 
this difficult work ; this work to which 
there is no inducement from human ap- 
plause; this work which would quick- 
ly discover what the hypocrite cares 
not to know: so that by general con- 
sent, this heart-work is left to the hands 
of a few secret ones, and I treinble to 
think in how few hands it is. ~ } 
if. Ifthe keeping of the heart be sa . 

important a business; if such great ad- 
vantages result from it; if so many va- 
luable interests be wrapt up in it, then let 
me call upon the people of God every 
where to engage heariily in this work, 


3 496 FLAVEL ON 
~ Ostudy your hearts, watch your hearts 
keep you hearts! away with fruitles 
controversies, and all idle questions ; $a 
way with empty names and vain shows 
away with unprofitable discourse, and 
bold censures of others: turn in up 
yourselves; get into your closets, and 
resolve to dwell there. You have been 
strangers to this work too long; you 
have aps other vineyards too long; yor 
have trifled about the borders of religions 
too long; this world has beguiled you, 
and kept you from your g vie business 
too long ;—will you now resolve to look 
better to your hearts?—will you now 
hasten out of the confusions of business 
and the clamours of the world, and retire’ 
‘yourselves more than you have done? 
O that this day, this hour, you nee 
resolve upon doing so! qi 
Reader, methinks I shall prevai ¢ 
with you;—all that I beg for is this, 
that you would step aside oftener to talle 
with God and your own heart; that you” 
wale not suffer every wae to ert 


KEEPING THE HEART. 4 


you: that you would keep a more true 
and faithful account of your thoughts 
and affections; that you would serious- 
ly demand of your own heart, at least 
every evening, ‘O my heart, wliere hast 
thou been to-day ? and what has engag- 
ed thy thoughts ?” 

Tf all that has been said by way of 
inducement, be not enough, 1 have yet 
some motives to offer you. 

4. The studying, observing and di- 
ligently keeping your own heart, will 
surprisingly help yon te understand the 
‘deep mysteries of religion. An honest, 
well-experienced heart, is an excellent 
help toa weak head. Such a heart will 
serve fur a commentary on a great part 
of the scriptures. By means of such 
a heart, you” will have a better under- 
standing of divine things than the most 
learned, (graceless,) man ever had, or 
ean have; you will not only have a 
clearer, but a move interesting and pro- 
fitable apprehensien of them. A man 


may discourse orthodoxly and profound- 
17 
ey 


_ say.” Experience is the best school- 


. your own heart, will powerfully secur 


98 FLAVEL ON 


ly, of the nature and effects of faith, th 
troubles and comforts of conscience, an 


_. the sweetness of communion with God, 


who never felt the efficacy and sweet 
impression of these things upon his own 
soul. But how dark and dry are his 
notions, compared with those of an ex- 
perienced Christian. When a Chris- 


‘tian, whose heart has been disciplined 


and kept, reads David’s Psalms and 
Paul’s Epistles, he there finds his own 
objections made and answered. ‘These 
holy men’ saith he, ‘speak my very heart; 
their doubts are mine, their troubles 
mine, their e experiences mine.’ Chrisos-_ 
tom, speaking o ] his people: at Antioch, 
of some choice experiences, observed : 
“Those who are initiated, know what 


master. Othen study & keep your heart. 
2. The study and observation of 


you against the dangerous and infecting 
errors of the times and the place in 
which you live. For what think habs 


cbt -~' 


KEEPING THE HEART. 


a the reason, why so many professors 
have departed from the faith, giving 
heed to fables? why have so many been 
led away by the errer of the wicked? 
why have those who have sown corrupt 
doctrines, had such plentiful harvests 
among us; but because they have met 
with a vace of empty, notional profes. 
sors, who never knew what belongs . 
to practical godliness and the study 
and keeping of their hearts? If profes- 
sors did but give diligence to study and 
keep their hearts, they would have that 
steadfastness of which St. Peter speaks. * 
|And suppose a subtle Papist or a Soci- 
nian should talk to such an one, of the 
dignity and merit of good works, &e. 
would he be likely to receive conviction, 
and to change. his sentiments, while he 
was conscious of the vileness of his heart, 
and the unbelief attending his besi per- 
fermances? ‘There is no disputing a- 
gainst taste; you cannot argue a man 


oF 


out of what he tastes and feels. Eee 


PLP Btyros Liv 


FLAVEL ON 


3. Your care and diligence in keep- 
ing your, heart, will prove one of the best 
evidences of your sincerity. I know 
no external act of religion, which truly 
distinguishes the sound from the un- 
sound professor. It is marvellous how 
far hypocrites go in all external duties, 
how plausibly they can order the out- 
ward man, hiding all their indecencies 
from the observation of the world. But 
they take no heed to their hearts; they 
are not in secret, what they appear to 
be in public; ail before this test no 
hypocrite can stand. They may, in- 
deed, in a fit of terror, or on a death-bed, 
ery out of the wickedness of their hearts ; 
but such extorted complaints are worthy 
of no regard. No eredit, in law, is to 

be given to the testimony of one up- 
on the rack, because it may be supposed 
that the extremity of his torture will 
make him say any thing to get relief. 

Now if self-jealousy, care and watch- 

fulness, be the daily workings and 

frames of your heart, yon have daily 


_ KEEPING THE HEART. 


vidence of your sincerity: for what 
ut an apprehension of the divine pres- 
nee, and a real hatred of sin on iis 
wn account, could engage you in these 
ecret exercises, If theiz it be a desire- 
ble thing in your estimation, to have a 
air evidence of your integrity, a reason- 
ble ground of hope that you fear God, 
hen inspect and keep your heart with 
JL diligence. 

4. How comfortable and how pr offs 
able would ail ordinances and duties 
ye to you, if your heart was faithfully 
cept. What lively commun 
ou have with God, eve 
roach him, if your heart was 
rame. You might then say wi 
‘My bao of him shal! be sweet.” 
[i is the indisposition of the heart which 
renders ordinances and secret duties * 


comforiless to some. ‘They strive 
raise their hearts to God, now pressing 
this argument upon them, then that, to 
quicken and affect them; yet they often 
set nearly through the exercise, before © 


: 


802 FLAVEL ON 


“their hearts begin to be interested in its 
and sometimes they go away no better 
than they came. But the Chistian 
whose heart is prepared, by being con- 
stantly kept, enters immediately and — 
heartily into his duties; he outstrips his 
sluggish neighbour, gets the first sicht 
of Christ in a sermon, the first seal from | 
Christ in a sacrament, the first commn- 
nication of grace and love in secret pray-> 

er. Let me tell you, for I know by 
experience, that prayers and sermons 
would appear to be very different things — 

to hey. do ordinarily, if. they 
endeg a o with hearts which have 
= ss ou would not go away” 
dejected and drooping, and lamenting 
$0 this has been a lost day, a lost duty: 
io me,’ if you had not first lost your 
heart. Now if there be any thing valu-_ 
e and comfortable in ordinances and 
private duties, look to your hearis aid 

keep them, [beseech you. e 
5. An acquaintance with your own, 

heart, will furnish you a fountain of mat. ; 


KEEPING THE HEART. 208 |X 


ier in prayer. ‘The man who is dili- ' 
gent in heart-work, will be richly suppli- 
ed with matter in his addresses to God. 
He will not be confused for want of 
thoughts; his tongue will not faulter 
for want of expressions. Others must 
pump their memories, rack their inven- 
tions, and have their attention wholly 
swallowed up in finding something to 
say, and after all make out miserably. 
When a heart-experienced Christian 
is mourning before God over some speci: 
al corruption, or wrestling with God for 
the supply of some naa want, he 
speaks not as those do who have learn- 
etbto pray by rote; their confessions 
and petitions are forced out, his flow 
freely and feelingly. And it is a hap- 
piness to be with or near such a Chris- 
tian. ‘Thus thought Bernard, who hay- 
ing given rules to prepare the heart fol 
prayer, says, “ When thy heart is in 
this frame, then remember me.” 
_ 6. The most desirable thing in the 
world, viz. the revival of colicin among 


} 
} 


Peg: Pee ek ——e 
| 204 _ SFLAVEL ON 


‘professors, may be effected by mean 
-of what I am urging upon you. | 
© that I might see the time whe 
professors shall not walk in a vair 
show ; when they shall please them 
‘selves no more with a name to live 
while they are spiritually dead; whe 
they shall be no more a company o 
frothy, vain persons; but when holines 
shall shine in their conversation, and 
. awe the world, and command reverence 
from all that are around them; wher 
they shall warm the hearts of those whc 
» come near them, and cause it to be said 
‘God is in these men of a truth. An¢ 
may such atime be expeeted? “Until 
heart-work becomes the business of pro. 
. fessors, T have no hope of seeing a time 
so blessed! Does it not grieve you, te 
ee how religion is contemned and tram 
‘pled under foot, and the professors o 
it ridiculed and scorned in the world! 
Professors, would you recover your ere 
dit? would you again obtain an hon. 
ourable testimony in the consciences 6 


ae 


KEEPING THE HEART. 205 


‘your very enemies? ‘Then keep your 
hearts. It is the looseness, frothiness 
and earthliness of your hearts, that has 
made your lives so unsuitable and use- 
less; this has precured you the disre- 
spect and contempt of the world; this 
has banished your serious and heavenly 
deportment among men, and destroyed 
your influence over their consciences. 
For the honour of religion and of your 
profession, then, keep your hearts. 

7. By diligence in keeping our 
hearts, we should prevent tle occasions 
of fatal scandals and stumbling-blocks 
to the world. Woe to the world be- 


eause of offences! Does not shame 


cover your faces, do not. your hearts 


even bleed within’ you to hear of the 


‘scandalous miscarriages of many loese 


professors? How is “That worthy 


Name” blasphemed! How are the 


hearts of the truly righteous wounded! 
By these things the world are prejudiced 
against Christ and the gospel; those 


who have a sort of liking to the ways 


206 FLAVEL ON 


of religion, are startled and driven back’; 
the bonds of death are made fast upon 
others, and thus the bloed of souls is 
shed! The consciences of fallen pro- 
fessors are plunged and,overwhelmed 
in the deeps of trouble; their souls are 
debarred the comfort of fellowship with 
Christ, and all the joys of his salvation 
are refused them. Indeed, the mis- 
chiefs which result from the scandalous 
lives of professors, are almost infinite. 
And all this because they neglect their 
hearts. What words then can express 
the amazing importance of keeping the 
heart! - Every thing seems to unite in 
making it necessary and momentous. 
Christians, what will you do? will you 
keep your hearts? will you engage 
in this work, or loose all the comforts of 
religion? will you do’ this, or loose 
_- your characters? will you do it, or 
ruin souls? i) onli 

8. Keep your heart faithfully; and 
you will be prepared for any. situation or 
service, to which you may bevealled- 


{ 


KEEPING THE HEART. 207 


This, and this only, can properly fit 
you for usefulness in any station; but 
with this, you can endure prosperity or 
adversity ; you can deny yourself, and 
turn your hand to any work. ‘Thus 
Paul turned every circumstance to good 
account, and made himself so eminent- 
ly useful. When he preached to oth- 
ers, he provided against being cast away 
himself; he kept his heart. And eve- 
ry thing in which he excelled, seems 
to have had a close connexion with his 
diligence in keeping ‘his heart. hi, 

9. Ifthe people of God would di- 
ligently keep their hearts, their com- 
munion with eaeh other would be un- 
speakably more inviting and profitable. 
‘Then, “how goodly would be thy tents, 
O Jacob, and thy tabernacles, O Israel’’! 
It is the fellowship which the people of 


God have with the Father and with the 


Son, that kindles the desires of others to 
have communion with them. I tell you, 
that if saints would be persuaded to 
spend more time and take more pains 


208 FLAVEL ON 


about their hearts, there would soon be” 
‘such a divine excellence in their conver- 
sation, that others would account it no 
small privilege to be: with or near them. 
It is the pride, passion and earthliness 
of our hearts, that has spoiled Christian 
fellowship. Why is it, that when Chris- 
tians meet, they are often jarring and 
contending, but beeause their passions 
are unmoriified ? Whence come their 
uncharitable censures of their brethren, 
but from theix ignorance of themselves ? 
\ Why are they so rigid and: unfeeling 
towards those who have fallen; but be- 
cause they do notfeel their own weak-> 
ness and liability to temptation ?*  Wihy 
is their discourse so light and! unpro- 
fiiable when they meet; but becanse 
their hearts are earthly and vain? My 
brethren, these. and: similar things’ ae 
what have spoiled Christian: fellowship, 
and: made it so dry and aca | 
eyeny many Christians are» weary of it 
and ROR they seek in retirement, 
, atom Ome 


* Gal. vi 


XN 


KEEPING THE HRART. 209 


thathappiness,' which the society of 
saints was designed to afford. But now, 
if Christians would study their hearts 
more, and keep them: better, all this 
would be prevented; and the beauty 
arid glory of communion’ would be res- 
tored. "They would divide no more, con- 
tend no more, censure rashly no more ; 
when their hearts are kept, their tongues 
will not go loose. They will. feel 
right, one towards another, when each 
is daily humbled, under a’sense of the 
evil of his own heart. May God has- 
ten'the state of things which I desire 
and. for which I plead, and may these 
counsels have some good effect. 

- 40. Lastly :—Keep your heart, and 
then the comforts of the Spirit: and the 
influence of all ordinances will be more 
fixed and: lasting than they now are. 
Gould’ you keep those things constant- 
ly in your heart, what a Christian would 
you be, what a life would you live! 
And how is it that these things remain 
pe loner with you? Doubtless it is 

* 8 . 


yi al 
210) FLAVEL ON re 
because you suffer your, heart to, grow: 
cold again. | But» why, do you not-pre-. 
vent this?) Why do younot keep your. 
heart.!' Do the, consolations of Ged, 
seem small to you ?”%*!;oAhy youthave, 
reasoa:to De ashamed that the ordinan-- 
ces) of God, as) to their quickening ‘and 
comforting effécts, should make so; light 
and transient an impression. on) your 
Heatt.. Uf hiv 
Now, detente eonsidén well these spe-. 
cial fiction of keeping’ the heart, which, 
FT have mentioned.’ Examine: their im-) 
portance! Are they) small»matters:?) 
- Js itla small matter to have your-under- 
standing assisted? your endangered, 
soul rendered safe? your: sincerity prov- 
ed? your communion, with God sweet- 
ened? yourheart filled with matter for 
prayer?) Is-it a small thing. to: liave 
the power of godliness again recovered ?- 
all. fatal scandals removed 2, an. instra-; 
mental fitness to serve Christ obtained? ; 
the ‘communion: of saints restored aa its 


=e Sibi an. ee ni ig 


E 


KEEPING THB HEART. RA4- 


primitive glory? and the influence ‘of’ 
' ordinances abiding in the souls of saints?” 
‘Hf these are ‘no common blessings, no 
ordinary: benefits, then surely it’ is a 
great and indispensable duty to gui 
the heart with ali diligence. 9 2 © '9 
Finally :—Are you clined to axdderis 
take the business of keeping your heart ? 
are you resolved upon it? Ichayge you, 
then; to engage in it earnestly. ‘Away: 
with every cowardly feeing, and inake! 
up your mind to encounter difficultiés. ’ 
Draw your armour froth the word of Goa. 
Let the word of Christ dwell in you tich-° 
ly, in its cemmands, its: promises, ‘its, 
threatenzags ; let it‘be fixed myour une. 
derauandine. your memory, your eons¢i-- 
exve, your affections.» You must learn? — 
to wield the sword of the cy 
is the word of God) familiarly, 
would defend your heart and conquer’ 
your enemies: You must call ‘yourself 
frequently to an account; examine your. - 
self as in the presence of the all-seeing: 
God; bemg 3 your conscience, as it were, 


- 


* 342 FLAVEL, ON). 


to. the bar of judgment. . Beware how, 
you.plunge yourself,into a, multiplicity. 
of worldly business ;, how,,you practise 
upon the maxims of the werld.; and how 
you venture at alljto,indulge your, de- 
praved propensities:;, You must, exer: 
~~ ciseithe utmost vigilance,t to discover and 
check the first. symptoms, of departure 
from Ged, the least. decline, of spirituali- 
ty, or ‘the least indisposition, to heavenly 
meditation by .yourself. and, holy con-. 
yersation and, fellowship, with others,— 

- These; things you must undertake, i in the, 
strength, of Christ; with invincible resolu-; 
tion, in, the outset. And if you thus en- 
gage in this great work, be assured you 
shall not spend your strength for naught; 4 
comforts. which you neyer felt or thought 

flow in upon you from every side. 

iligent. prosecution of this work, 

will constantly afford. you the most pow- 

erful excitements to. vigilance and ardour 
in, the life of faith ; . while, it increases: 

your: strength and wears out your ene- 

mies. And when you have ne your 
4 


if 


KEEPING THE HEART. 213 


heart with all diligence, a little while ; 
when you have fought the battles of this 
spiritual warfare, gained the ascendan- 


ey over the corruptions within, and: van- 


quished the enemies without, then God! 
will open the gate of heaven, to you, and 
give you the portion which is promised 
to them that overcome. Awake, then, 
this moment; get the world under your 
feet; pant not for the things which a 
man may have, and eternaily lose his 
soul ;—but bless God that you may have 


his service here, and the glory hereafter — 


which he appoints to his chosen. ~~ 
“ Now, the God of peace, that brought. 
azain from the dead our Lord Jesus, that 


great Shepherd of the sheep, through the 


blood: af the, everlasting covenant, make.. 


you perfect in every good work to.do-hig 
will, working in you that which is welt” 
pleasing in his. sight, through, Jesus; 
Christ: to whom be glory for ever and 
aver, men.” 


A 


: 


: INDEX. 


PAGE. 
The text explained, - - i q 4 
Duties included in keeping the heart, - 10 
Reasons why this should be the great business of life, 22 


egy 


Ris PARTICULAR SEASONS. 
1. The time of prosperity, ve - - “A6 
2. The time of adversity, » -, -  - - 58 
3. The time of Zion’s troubles, - 72 
e 4. The time of danger and public distraction, 86 
uty. >. The time of outward wants, - - 106 
6 The.season of duty [oe =. - =) 124 
7. When we receive injuries and abuses from men, 139 
8, When we meet with great trials, -.,- 849 
9. The hour of temptation, < - “ 154 


10. The time of doubting and spiritual darkness, 161 
1]. When sufferings for religion are laid upon us, 176 
bee’ When sickness warns that death is near, 180 


IMPROVEMENT. 

To hypocrites and formal professors, - 187 

To the people of God, - = ~ 190 
_ Two things which consume the time and strength 

_ “of professors, - = = - 191 
Exhortation'to hearty eogagedness in ieeping the 

heart, - - = oe 195 


Tee motives by way of inducement - ~s 397 


ak 


FORM 335 40M 9-42 


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D00872 ee £ 


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